445 

Additional 
Difficult 

Bible 
Questions 

Answered 



THE CHRISTIAN HERALD 
BIBLE HOUSE.NEWYORKD 



! 




Class 
Book 

Copyright^ - 



COPYRIGHT DEPOSm 



445 

Additional 

Difficult 

Bible Questions 

Answered 



A Supplementary 
Book of Reference 
For all 
Denominations 



1916 



•S5Z 



Copyright, 1916 

BY 

THE CHRISTIAN HERALD 
NEW YORK 




DEC I2i3l6 

©CLA446760 



TO THE READER 



WHEN the earlier volume, entitled 555 Dif- 
ficult Bible Questions Answered, was pub- 
lished, it met with a reception at once cordial 
and appreciative, not only from members of the Chris- 
tian Herald family, but among clerical and lay 
students of the Bible everywhere. So general was the 
appreciation and so numerous the letters received, tes- 
tifying to the practical usefulness of the book, that 
we have been encouraged to follow it with a second 
vo'ume. We felt all the more justified in doing this, 
as the field of Biblical research and exposition is one 
so extensive that the disputed points could not be cov- 
ered within the compass of a single book. Besides, 
the material at our disposal, still untouched, related to 
questions which in interest and importance were no less 
vital than those already dealt with, and which we felt 
should be presented in similar form, in order that the 
work should be so complete as to yield the most satis- 
factory service. 

This task has now been accomplished and we take 
pleasure in presenting herewith the new volume, 445 
Additional Difficult Bible Questions Answered, which, 
in conjunction with its predecessor, makes a total of 
One Thousand Scripture Problems discussed and 
elucidated, the whole forming a compact repository of 
information available for reference. 

Like the former volume, the present book is the 



To the Reader 

outcome of Biblical research covering a period of up- 
ward of a quarter of a century. It represents the 
labors of eminent scholars, pastors, professors and 
theologians of all denominations, who have conducted 
their investigation along lines of the ablest orthodox 
exposition. It illuminates and explains a large num- 
ber of obscure passages, many of which are liable to 
be misunderstood by the average reader. 

We trust that it may be the means of helping many 
inquiring souls over hard places, and that it will com- 
fort and encourage those who are earnestly striving to 
learn the truth as it is presented in the Word. 

Above all, we hope and pray that it may prove a 
real aid to practical Christian living, to a better under- 
standing of the Bible and a clearer view of the divine 
message to man as set forth within its sacred pages* 



Difficult Bible Questions 



FACTS ABOUT THE BIBLE 



i. What Is One to Do Who, in the Light 
of Modern Scientific Education, Cannot 
Harmonize the Bible Stories of the Crea- 
tion, etc.? 
We do not know of any denomination but one 
which would insist that its members regard as inspired 
every paragraph of our present version of the Bible. 
For instance, one or two passages of the Authorized 
Version are omitted in the American Revision and 
one or two more are indicated as having been omitted 
from the earliest manuscripts. Under such circum- 
stances it would hardly be fair for any church (except 
the Catholic) to excommunicate a person who found 
it difficult to accept one or two more paragraphs of 
the present version. The new emphasis in regard to 
the Bible is that it is not a text-book of science, or 
geography, or history — but of salvation. It shows 
how God has dealt with the souls of men in the past 
and promises that he will do even greater things for 
those who will trust him now. It gets us acquainted 
with Christ as Saviour and Friend and shows how we 
may live in his companionship and service. But again, 
we must not be too sure of our own scientific knowl- 



2 Difficult Bible Questions 

edge. Science is constantly being compelled to shift 
its position. The most scholarly attitude is that of 
the greatest humility. It is never necessary to violate 
one's " better judgment/' but it is necessary, in order 
to find salvation, to be humble and reverent and to 
be willing to receive into one's soul the light and truth 
of the Holy Spirit. 

2. What Are the Objections of Jews and Catho- 
lics to Having the Bible Read in the Public 
Schools? 

The Jews, so far as we know, would be willing to 
have the Old Testament read in the public schools 
and also some of the ethical passages of the New 
Testament. It would be difficult to win the consent 
of Catholics to more than the purely ethical and 
perhaps the historical passages. The Jews, of course, 
object to the Bible as it is because it recognizes 
Christ as the Messiah and teaches the doctrine of 
the Trinity, whereas they are strict Unitarians. The 
Catholics object to its use in the public schools 
because they hold that the church, as represented by 
its priests, must interpret the doctrines of the Scrip- 
tures. They object, of course, to the use of the King 
James and Revised Versions because they were pre- 
pared under Protestant auspices. The Catholic Church 
uses the Douay Version, which differs in a number of 
details from the Protestant. Catholic doctrine makes 
the church's interpretation of the Scriptures of as great 
value as the Scriptures themselves, hence that church 
has not, we believe, definitely encouraged the private 
reading of the Bible, unaccompanied as that must be 



Facts About the Bible 3-4 

by priestly interpretation. There is noticeable, how- 
ever, a marked change in Catholic opinion on this 
point, for Catholic periodicals now carry advertise- 
ments offering Bibles for sale, while authorized selec- 
tions of Scripture passages are also recommended for 
private and family use. 

3. How Many Different Kinds of Laughter Are 

Mentioned in the Bible? 

1. Laughter of incredulity (Gen. 18 : 12) . 2. Laugh- 
ter of joyful wonder (Gen. 17:17). 3. Laughter of 
defiance or conscious security (Job 5 : 22). 4. Laugh- 
ter (or, in modern parlance, smile) of approbation 
(Job 29:24). 5. Hollow laughter, with undertone 
of sorrow (Prov. 14: 13). 6. Laughter of derision or 
scorn, applied by strong anthropomorphism to God 
(Ps. 2:4). 7. Laughter of rapturous delight (Ps. 
126:2). 

4. What Have Brainy Men Not Known as Ac- 

tive Christians Said About the Bible and 
Its Teachings? 

Many men - have paid unfaltering tribute to 
the Scriptures. Thus Benjamin Franklin said: 
u Young man, my advice to you is to cultivate an 
acquaintance with and firm belief in the Holy Scrip- 
ture, for this is your certain interest. I think Christ's 
system of morals and religion as he left them with 
us the best the world ever saw or is likely to see." 
Professor Huxley wrote : " I have always been strongly 
in favor of secular education without theology, but I 



4 Difficult Bible Questions 

must confess that I have been no less seriously per- 
plexed to know by what practical measures the religious 
feeling which is the essential basis of moral conduct 
is to be kept up in the present utterly chaotic state of 
opinion on these matters without the use of the Bible." 
Even Goethe must say as follows : " It is a belief in 
the Bible which has served me as the guide of my moral 
and literary life. No criticism will be able to perplex 
the confidence which we have entertained of a writing 
whose contents have stirred up and given life to our 
vital energy by its own. The farther the ages advance 
in civilization the more will the Bible be used." And 
the great Napoleon pays this tribute : " The Bible con- 
tains a complete series of acts and of historical rule 
to explain time and eternity, such as no other religion 
has to offer. If it is not the true religion, one is very 
excusable in being deceived, for everything in it is 
grand and worthy of God. The more I consider the 
Gospel, the more I am assured that there is nothing 
there which is not beyond the march of events and 
above the human mind. Even the impious themselves 
have never dared to deny the sublimity of the Gospel, 
which inspires them with a sort of compulsory ven- 
eration. What happiness that Book procures for those 
who believe it." Diderot says : " No better lessons can 
I teach my child than those of the Bible," and Matthew 
Arnold : " To the Bible men will return because they 
cannot do without it. The true God is and must be pre- 
eminently the God of the Bible, the eternal who makes 
for righteousness, from whom Jesus came forth and 
whose Spirit governs the course of humanity." 



Facts About the Bible 5 

5. What Do the Scriptures Tell Us About 
Animals? 
Beasts of all kinds were created by God and they 
exhibit God's power even as they are made for the 
praise and glory of God (Gen, 1 124, 25; Gen. 2: 19; 
Jer. 27: 5; Ps. 148: 10). He gave them the herbs of 
the field for food and as power over them was given 
to man they instinctively fear him. Adam gave them 
their names, but they remain the property of God and 
the subjects of his care (Gen. 1:30; Gen. 1:26, 28; 
Gen. 9:3; Gen. 2:19, 20; Ps. 50:10; Ps. 36:6). 
They are described as devoid of speech, understanding 
and immortality, but possessed of instinct, and though 
wild by nature, capable of being tamed (II Pet. 2: 16; 
Ps. 32:9; Ps. 49: 12-15; Isa. 1:3; Ps. 50: 11). They 
are found in deserts, fields, mountains and forests 
and inhabit dens, caves and deserted cities (Isa. 13:21; 
Deu. 7:22; So. of Sol. 4:8; Isa. 56:9; Job 37 : 8 ; Isa. 
13:21, 22). They were divided into clean and un- 
clean and to this day the distinction is observed. The 
clean beasts were ox, wild ox, sheep, goat, hart, roe- 
buck, wild goat, fallow deer, chamois (Ex. 21:28; 
Deu. 7:13; Deu. 14:4, 5), while among the unclean 
were counted the camel, dromedary, horse, ass, mule, 
lion, leopard, bear, wolf, unicorn, ape, fox, dog, swine, 
hare, mouse, mole, weasel, ferret and badger (Gen. 
24:64; I Kings 4:28; Gen. 22:3; II Sam. 13:29; 
Judg. 14:5, 6; So. of Sol. 4:8; II Sam. 17:8; Gen. 
49 : 27 ; Num. 2^:22; I Kings 10 : 22 ; Ps. 63 : 10 ; Ex. 
22:31; Lev. 11:7; 6:5, 29, 30; Ex. 25:5. The 
domestic animals are to enjoy the Sabbath, are to be 
taken care of and not to be cruelly used (Ex. 20: 10; 
Lev. 25:7; Num. 22:27-32). 



6-7 Difficult Bible Questions 

6. What Do We Learn in the Bible About 

Birds? 

Birds were created by God for his glory (Gen. i : 20, 
21 ; Ps. 148 : 10). The power over them given to man 
and they instinctively fear him; man may learn les- 
sons of wisdom from them (Gen. 1:26; Gen. 9:2; 
Job 12:7). They are called fowls of the air, fowls 
of heaven, feathered fowl, winged fowl, birds of the 
air (Gen. 7:37; Job 35: 11; Ezek. 39: 17; Deu. 4: 17; 
Matt. 8 : 20) . Many kinds are granivorous, many car- 
nivorous; they all have claws and are propagated by 
eggs (Matt. 13:4; Gen. 15:11; Gen. 40:19; Dan, 
4 : 33 ; Jer. 17:11). They have each their peculiar note 
or song, are migratory and inhabit mountains, deserts, 
marshes, deserted cities, trees, clefts of rocks and dwell 
under the roofs of houses (Ps. 104:12; Eccles. 12: 
4; Jer.8:7;Ps. So:n;Isa. 14:23;^. 34:11, 14, 15; 
Ps. 104: 17; Num. 24:21 ;Isa. 34: i5;Ps. 84:3). They 
were divided into clean and unclean. Among the clean 
were reckoned the dove, pigeon, quail, sparrow, swal- 
low, cock and hen, partridge, crane (Gen. 8:8; Lev. 
14 : 22 ; Lev, 1:14; Ex, 16 : 12 ; Lev. 14:4; Ps. 84 : 3 ; 
Matt. 23:27; I Sam. 26:20; Isa. 38: 14), and among 
the unclean the eagle, vulture, glede, raven, owl, 
cuckoo, hawk, owl, swan, pelican, stork, heron, bat, 
ostrich, peacock (Lev. 11:13; Lev. 11:14, 15, 16, 
17, 18, 19; Job 39: 13; I Kings 10:22). 

7, How Are We to Strengthen Our Belief in 

the Scriptures? 

The first step is to stop all anxious worry about this 
matter. God is going to take care of you. Christ is 



Facts About the Bible 7 

a very kind physician, and his first treatment for one 
who is all worn out and weary with fruitless mental 
effort is rest. " Come unto me, and I will give you 
rest/' he is urging. He would say to you, as he said 
once to his disciples : " Come ye yourselves into a desert 
place, and rest a while." The mental effort you have 
been making is in the wrong direction. One does not 
find the Christian life as one masters the multiplica- 
tion table, by mental effort and application. It is as 
if you were longing to hear a beautiful piece of music ; 
and instead of going to hear the music when you were 
near the place in which it was being rendered, you 
should spend your time and strength studying the 
scientific meaning and methods of melody, harmony, 
etc. To delve into these studies does not make you 
hear music. You must go where the music is being 
made and listen to it. While you are listening you 
will not be puzzling your own brain, or trying to under- 
stand anything. It is in some such way that the soul 
finds and touches Christ — by ceasing to struggle, by 
ceasing to figure things out, by yielding the soul to him 
in complete abandonment. You will be greatly helped 
by going among the most intensely spiritual people you 
know. You may shrink from this. You may find their 
ways and their sayings distasteful, because your heart 
has not yet been put into tune. But go to their meet- 
ings; give yourself up to the atmosphere of them; 
be reasonable enough to admit that God would like 
to do for you what he has done for them, to bless you 
as he has blessed them. We can get help reading our 
Bibles alone, but we get added help in understanding 
the Bible and in getting acquainted with Christ by asso- 
ciating with spiritually minded people. Above all, be- 



8 Difficult Bible Questions 

gin and begin now, to trust Christ himself. Test him. 
Accept the fact of his divinity and his power to forgive 
and cleanse you and become your friend as a mathe- 
matician or logician accepts a " hypothesis. " Take it 
for granted it is true, and as you take it for granted 
you will begin to find the evidence in your own heart 
and mind that it is true indeed. Then begin at once 
to help others. Forget yourself in helping them, and 
the light of Christ will keep growing brighter and 
brighter in your life, 

8. Can a Person Be a Christian and Not Study 
the Bible? 

The Christian should go to the Bible just as a sheep 
goes to pasture or a thirsty man to water. We should 
cultivate the feeling that in the Bible God is speaking 
to us personally, and read it for ourselves, expecting 
to find definite, personal messages for our own souls. 
Hearing others talk about the Bible or explain it or 
preach from its texts can never take the place of read- 
ing it for ourselves. But we ought ever to be mindful 
of the fact that preaching and teaching are the most 
important functions of ministers and preachers. They 
are highly trained, are specially endowed to that end, 
and their explanations of texts and passages, being 
the result of careful and prayerful preparation and 
research, have the weight of authority and should be 
accordingly valued. Helps and commentaries are also 
useful, but we should not get into the habit of relying 
upon them or of reading them to the exclusion of the 
Bible itself. Many people, particularly young Chris- 
tians, are apt to become discouraged about their Bible 



Facts About the Bible 9 

reading because they begin with the most difficult in- 
stead of the simplest parts. A good book to begin with 
is the Gospel of Mark. This is a straightforward ac- 
count of the life and death and resurrection of Jesus. 
After reading this several times you will become inter- 
ested in reading Matthew's and Luke's accounts of the 
same events, and will read John to get the deeper and 
more spiritual conceptions of the Master and his won- 
derful conversations reported at greater length here 
than in the other Gospels. At the same time be read- 
ing the book of Acts, which is plain and intensely in- 
teresting. Read Isaiah and the Psalms for devotional 
use. In Paul's epistles a good place to start is the let- 
ter to the Philippians, which is full of joy and contains 
plain and important teachings about the person of 
Jesus. Ephesians and Colossians contain rich spiritual 
teaching, and Romans and Galatians give the founda- 
tions of Paul's doctrine. Starting with this foundation 
you will be better able to understand and enjoy all the 
other epistles of the New Testament. Gradually you 
will grow familiar with the Old Testament, history 
and prophecy alike, and will soon come to find Bible 
reading a delight, particularly if you have passed 
through a definite experience of conversion through 
faith in Christ's blood and are seeking all the time 
to come, through faith and obedience, into closer fel- 
lowship with him. 

9. Is Its Antiquity the Best Reason We Have 
for Believing the Scriptures? 

Some ancient writings, like the Vedas, for instance, 
are almost as ancient as the Bible. And many tablets 



9 Difficult Bible Questions 

and monuments are in existence containing words 
written as long ago as the writings of the Scriptures. 
There are many powerful arguments for the Bible, but 
the greatest is that every person who will really study 
it finds that it does tell the truth about the human soul, 
When a man reads in an arithmetic that two and two 
make four he does not stop to ask himself why he 
should believe the arithmetic. He knows instinctively 
and intuitively that the arithmetic is telling him the 
truth. So when an honest man studies the Bible he 
finds it full of truths about himself. The Bible tells 
him he is a sinner; and he knows that is true. The 
Bible tells him about God, and he finds in his heart a 
deep conviction that just such a God exists. The Bible 
offers forgiveness and the man knows he needs it. 
Step by step and point by point, the Bible shows the 
man what he is and what he needs and points the way 
to finding the fulfilment of his needs and desires. Peo- 
ple find in the Bible help for bearing their trials, power 
to resist temptation, assurance of immortality and 
friendship with God. A man who never saw the Bible 
before, when he reads of God in it, realizes that he 
always needed and longed for God but did not know 
how to find him till the Bible showed him the way. 
Particularly does it show him how to find God in 
Christ. That, after all, is the supreme mission of the 
Bible — to lead men to Christ. 

But again, taking the Bible as literature, we find 
that it hangs together, that it bears within itself the evi- 
dence that it is true. Start with the writings of Paul. 
Here is a level-headed, highly educated, practical man 
who has left to the world's literature certain letters to 
groups of friends. These letters tell about Paul's 



Facts About the Bible 9 

personal knowledge of Christ, his personal friendship 
for him, his personal endeavors to forward the work 
of Christ which he had formerly antagonized until 
Christ himself appeared to him and set him right. Paul 
tells of becoming acquainted later with men who had 
known Christ in the flesh — Peter, James, John and 
others. We find that these men also wrote about Jesus ; 
John writing three letters and a narrative of his life, 
Peter writing two letters, and apparently giving much 
of the information to his nephew Mark, who wrote an- 
other version of the life of Jesus. Luke, another friend 
of Paul and probably also a personal friend of Jesus, 
wrote another version of his life and wrote the history 
of what the apostles did through his power after he 
had risen from the dead and gone back to the heavenly 
world. These were all good, honest, intelligent men. 
We may believe what they wrote about Christ and his 
salvation, just as we believe what Caesar wrote about 
the Gallic wars. Further, we find that Christ came 
from a people whose history is recorded in the books 
of the Bible and whose prophets uttered messages from 
God, many of them foretelling the coming of Christ. 
Peter connects the messages of the prophets with those 
of himself and the other apostles in II Peter 3:2: 
" That ye may be mindful of the words which were 
spoken before by the holy prophets, and of the com- 
mandment of us the apostles of the Lord and Saviour." 
The Bible holds together about the person of Christ 
the great divine-human document which reveals him 
to the world. 



10-11 Difficult Bible Questions 

10. Is the Bible Grammatical? 

In the authorized version, prepared in the reign of 
King James (seventeenth century), many of the forms 
and phrases used by the earlier translators were re- 
tained, and these have not all disappeared even at the 
present time. The relative pronoun is frequently used 
in the A. V. instead of the personal, the word " let " 
for "prevent," "mine" for "my," "an" for "a" 
(before the aspirate), " bewray " for "betray," etc. 
Amid the changes which every language undergoes 
these ancient forms (now obsolete) seem out of place; 
but the veneration in which the Bible is held has been 
the means of preserving them. At the time they were 
first employed they were not only thoroughly gram- 
matical but elegant in a literary sense, and even today 
they cannot be regarded as a violation of grammar. 
The Revised Version has substituted modern phrase- 
ology for very many of the old forms employed in the 
King James Bible. 

ii. What Are the More Prominent New Testa- 
ment Manuscripts? 

1. The Codex Sinaiticus now in St. Petersburg, 
or Petrograd. It contains the whole New Testament, 
and was discovered by Tischendorf in 1859 in the mon- 
astery of St. Catherine on Mount Sinai. It was written 
not later than the fourth century. 

2. The Codex Alexandrinus, now in the British 
Museum, was written in the fifth century and con- 
tains the whole Bible. 

3. The Codex Vaticanus, known as Vatican M.S. 
No. 1209, and now in the Vatican library. It was 



Facts About the Bible 12-13 

written in the latter part of the fourth century and con- 
tains the whole Bible with some exceptions. 

4. The Codex Ephrsemii Rescriptus, so called be- 
cause part of the original writing had been erased in 
order to use the parchment to write some of the work 
of Euphraem, a Syrian father, thereon. 

5. The Peshito Syriac version, considered by some 
scholars as spurious. 

i2 # Can the Bible Be Classed Among Good 
Literature? 

The Bible is all good literature. It stands high in the 
narrative, the didactic, the oratoric, the allegoric, the 
lyric, the dramatic and the epic. Much of it is poetry 
of the highest order; much is praise sublime in char- 
acter and expression; a good deal of it is philosophy 
of a kind that appeals to the minds of all the ages; 
it is replete with tragedy, in both the Old Testament 
and the New. To classify all the finer passages from 
a literary standpoint would be a large task, and one to 
be undertaken only by able and reverent scholarship. 
It would have to be gone over by literary experts, book 
by book, chapter by chapter, verse by verse. 

13. What Became of the Book of Nathan the 
Prophet, and of God the Seer Mentioned 
in I Chron. 29: 29? 

They are lost. That is to say, if they are in existence 
anywhere no one knows where they are. The titles 
of nineteen books are mentioned in the Bible which 
are missing, such as the Book of the Wars of the 
Lord mentioned Num. 21 : 14 and the Book of the 
Acts of Solomon mentioned I Kings 11 : 41. There is 



14-15 Difficult Bible Questions 

no doubt that the historical books of the Bible as we 
now have them were compiled from older books or 
documents which were not preserved. 

14. Who Are the "Unnamed Persons " in the 

Bible? 

Among the unnamed persons in the Bible, so far as 
any clue to their identity can be found from legendary 
or traditionary sources, were these : Jannes and Jam- 
bres, the magicians who withstood Moses in Pharaoh's 
court; Veronica, the woman who touched the hem of 
Jesus' garment; Ben Ezra, the son of Marianne (sis- 
ter of Philip the disciple), the lad who held the basket 
of loaves and fishes ; Longinus, the soldier who pierced 
the Saviour's side, and Dismas and Gestas, the cruci- 
fied thieves (to the former of whom the promise of 
Paradise was given). Nearly all of these names are 
to be found in the apocryphal " Gospel of Nicodemus." 

15. Who First Collected the Scriptures of the 

Old Testament? 

Popular belief as well as tradition credits Ezra and 
his learned associates of the " great synagogue " with 
the task of collecting the Scriptures of the Jewish 
Church. It is generally held that the foundation of 
the present Hebrew canon is due to him. The work 
of assembling the writings which made up " The Book 
of the Lord " must have begun before Isaiah's time, 
since he mentions it as a general collection (Isa. 34: 
16), to which his own were to be added. It is not 
clear that there was any definite collection either of 
psalms or the prophets before the Captivity. Daniel, 
however, refers to " the books " (Dan. 9:2), which in 



Facts About the Bible 16-17 

his day had apparently been collected as a whole. It 
is considered quite probable that Nehemiah had a share 
in gathering the books. Ezra lived about 460 B. C. 
All that is known of him through Scripture is con- 
tained in the last four chapters of the book of Ezra 
and in Neh. 8 and 12 : 26. 

16. Is Not the Bible in Part Obsolete? 

Not so. It has in every part of it its lessons even to 
the present day, though of course not all its merely 
local laws are binding on all men. So, for instance, 
while God does not now ask us to offer sheep and bul- 
lock and other material sacrifices, yet those require- 
ments have their deep lessons for us. The sin offering, 
the trespass offering, the burnt offering, the peace 
offering teach deep lessons of how much is necessary 
to atone for sin and how great was the work of Jesus 
in doing penance once and for all for all sin. The 
deluge has no warning at the present time, but who 
can doubt the lesson it taught and who would be 
without the rainbow which followed it? The Ten 
Commandments, who would do away with them, even 
though Christ has fulfilled all law ? Are they not ever 
the never-failing reminder of what is required of us 
and the ever-reflecting mirror in which to view our 
misdeeds and shortcomings? 

17. Was the Art of Printing Known in Biblical 

Times? 

Not in the sense in which we understand it. Print- 
ing is first mentioned in the Bible in the book of Job, 
chap. 19: 23, where he says " O ! That my words were 
now written ! O ! That they were printed in a book ! " 



18 Difficult Bible Questions 

Although this has been taken by some as indicating 
the existence of the printer's art in the earliest times, 
the obvious fact is that Job intended to refer to manu- 
script or writing on papyrus rolls and that the trans- 
lator gave the passage a modern aspect which is mis- 
leading. Engraving on stone and wood and metal was 
done in very ancient times, but the honor of discover- 
ing the " art preservative " as we now interpret it 
seems to belong to China, where printing long ante- 
dated Guttenberg's discovery. 

18. Is It Right to Secularize the Scriptures or 
Any Part of Them by Putting Their Char- 
acters or the Person of Our Lord into an 
Imaginary Story Environment? 
The prejudice against such form of literature as 
Ben Hur, The Prince of the House of David, etc., is 
a mistaken one. You would rob literature cruelly if 
you took out all the resettings of Scripture narratives 
and teaching, and all the beautiful stories, poems, para- 
bles and idyls that have grown up about the person of 
Christ. The works of the great poets, like Dante, 
Milton, Tennyson, Browning, are full of Scripture 
allusions, the retelling of Scripture incidents and the 
restatement of Scriptural lessons. The incalculable 
amount of good done by such parables as Bunyan's 
Pilgrim's Progress and Holy War, in which the per- 
son of Christ becomes a character of the story, proves 
that their writing was justified. The very books Ben 
Hur and The Prince of the House of David have done 
untold good, serving to make the person of Christ and 
the facts of the spiritual life more real. Of course all 
within limits. We do not approve of many of the 



Facts About the Bible 19 

modern dramas and photoplays where the person of 
Christ is brought in, but in books like those you men- 
tion only good can be done by treating of Christ in a 
" familiar " way. Many of us are oftentimes unmind- 
ful of the fact that the " Word was made flesh " with 
all that that implies to us ; became as we are, had our 
body, our physical and psychic functions and ills (all, 
however, minus sin and its consequences), and thus 
was one of us, our Brother, whose very likeness makes 
him near and dear, as indeed he wants to be. Many 
traits of his character, many peculiarities are not men- 
tioned in the Scriptures; much that he said and did 
is not there recorded. Why, then, not idealize, so 
long as we stay within bounds of due reverence and 
truthful likelihood ? " Lo, I am with you alway " 
(Matt. 28:20). Glorious words! If he is with us 
always, and everywhere, why not picture him as with 
those who figure in Ben Hur, etc. ? 

19. Is the Bible Opposed to Woman Suffrage? 

The language of I Tim. 2: 11-15 and I Cor. 14:34, 
35 is frequently quoted by the opponents of woman 
suffrage. The attitude of the church in Pauline times 
was clear and. emphatic. The apostle evidently was 
of the opinion that there were callings for which a 
woman was unfitted by nature, that she had a well- 
defined sphere which she could fill with grace and 
satisfaction. We cannot reconcile this view with pres- 
ent-day ideas. It may be, however, that there was a 
necessity for such teaching at that time, especially in 
Corinth, where a certain class of women (non-Chris- 
tians) was very much in evidence. Paul naturally 
desired that Christian women should be in marked 



20 Difficult Bible Questions 

contrast with the conduct of the pagan women. In 
this view his rules might have an application more local 
than general. Paul stands practically alone, among 
the early writers, in the rigidity of his attitude toward 
women. He believed in wifely obedience and modesty 
in behavior and apparel, and he did not wish to see 
the women of the Christian Church emulate the 
brazen conduct of a certain class of Greek women. At 
the time when Paul wrote, the morals of Corinth and 
Ephesus were of such a character (with loose living 
and false teaching) that he deemed it advisable to 
urge the Christian women to a quieter and more seemly 
mode of living than their heathen contemporaries. His 
epistles were suited to the time and place and condi- 
tions. Paul's suggestion in I Tim. 5:11 was with rela- 
tion to the choice of suitable women for membership 
on the presbytery rolls. He drew the line at light- 
headed, worldly minded persons whose fondness for 
pleasure and society was pronounced and who were 
more likely to seek marriage again than to devote them- 
selves wholly to the service of the church. Second 
marriages he regarded with disfavor. Moreover, 
widowed presbyteresses, when taking their vows, en- 
gaged to remain single because the interests of the 
church made this desirable. 

20. What Do the Scriptures Say About Them- 
selves? 

They are given by inspiration of God and the 
Holy Ghost (II Tim. 3:16; Acts 1:16; Heb. 3:7; 
II Pet. 1:21). Christ sanctioned them by teach- 
ing out of and appealing to them (Matt. 4:4; Mark 
12:10; John 7:43; Luke 24:27). They are called 



Facts About the Bible 20 

"The Word," "The Word of God," "The Word 
of Christ," " The Word of Truth/' " Holy Scrip- 
ture," "Scripture of Truth," "The Book," "The 
Book of the Lord," " The Book of the Law," " The 
Sword of the Spirit," "Oracles of God" (James i: 
21-23; Luke 11:28; Col. 3:16; James 1:18; Rom. 
1:2; Dan. 10:21 ; Ps. 40:7; Isa. 34: 6; Neh. 8:3; Ps. 
1:2; Eph. 6: 17; Rom. 3:2). 

They contain the promises of the Gospel, reveal the 
laws, statutes and judgments of God, record divine 
prophecies and testify of Christ (Rom. 1:2; Deu. 4: 
5, 14 ; II Pet. 1 : 19, 21 ; John 5 : 39 ; Acts 10 : 43 ; Acts 
i8:28;ICor. 15:3). 

They are full and sufficient, an unerring guide and 
able to make wise unto salvation through faith in 
Christ Jesus (Luke 16 : 29, 31 ; Pro v. 6 : 23 ; II Tim. 3 : 
15). They are pure, true, perfect, precious, quick and 
powerful (Ps. 12:6; Ps. 119:160; Ps. 19:7; Ps. 19: 
10; Heb. 4:12), and are designed for regenerating, 
quickening, illuminating, converting the soul and sanc- 
tifying (James 1 : 18; Ps. 119: 50, 93; Ps. 119: 130; Ps. 
19:7; John 17:17; Eph. 5 : 26) . They produce faith, 
hope and obedience, cleanse the heart, convert the soul, 
make wise the simple (John 20: 31 ; Ps. 119 : 49; Rom. 
15:4; Deu. 17: 19, 20; John 15:3). They should be 
the standard of teaching, believed, appealed to, read 
and known; they should be read publicly to all, re- 
ceived as the Word of God with meekness, laid up in 
the heart and obeyed (I Pet. 4:11; John. 2 : 22 ; I Con 
1:31; Deu. 17:19; II Tim. 3:15; I Thess. 2:13; 
James 1:21; Deu. 6:6); while all should desire to 
hear them, they should be not only heard but obeyed 
and be used against our spiritual enemies (Neh. 8:1; 



20 Difficult Bible Questions 

Matt 7:24; Matt. 4:4, 7). Saints love them exceed- 
ingly, delight in, long after, stand in awe of and esteem 
them highly (Ps. 119:97; Ps. 1:2; Job 23:12; Ps. 
119:82; Ps. 119: 161 )• Therefore they hide them in 
their heart, hope in them, meditate, rejoice, trust in 
and obey them (Ps. 119:11; Ps. 119:74; Ps. 119: 
162, 42, 67), also speak of them and praying to be 
conformed to, plead their promises in prayer (Ps. 119: 
172; Ps. 119: 133, 25, 28, 41, 76, 169). 



21-22 



OLD TESTAMENT SUBJECTS 



21. Is There Any Truth in the Assertion That 

in Abraham Offering Up His Son He Was 
But Following the Example of His Idola- 
trous Neighbors Who Offered Up Their 
Children in Sacrifice to Moloch? 

The record in Genesis, 226. chapter, is clear and un- 
mistakable. It was a test of Abraham's faith in God. 
It is probable that human sacrifices already existed 
among the heathen, but Isaac was a " child of prom- 
ise," and therefore doubly dear to his parents, and 
there is no warrant in Scripture for inferring that 
Abraham, of his own free will, made the deliberate 
choice to offer him up. Indeed, verse 2 dismisses such 
a supposition altogether. 

22. Was the Covenant with Abraham Intended 

as a Continuing Covenant? 

The covenant with Abraham was, in a spiritual 
sense, to be an everlasting covenant. It applies to the 
church in all ages (to "Abraham and his seed," Gal. 
3:29). Circumcision was a sign and symbol of 
spiritual blessing. The covenant, however, applied 
only to those who lived up to its requirements. In the 
Christian Church baptism conveys the same signifi- 
cance. 



23 Difficult Bible Questions 

23. What Are the Leading Dates from the Call 
of Abraham to the Birth of Christ? 

Students who try to construct a chronology exclu- 
sively from the Bible records are practically in accord 
on the date of the beginning of the reign of Saul, the 
first King of Israel, as being 1093 or 1095 years before 
the Christian era. Counting backward from that date 
the question arises how long the country was ruled by 
the Judges. If the Judges mentioned were successive 
the period between the death of Joshua and the acces- 
sion of Saul was about 500 years. But if some of 
those Judges governed contemporaneously the period 
may not have been more than 334 years. So that 
some students place the death of Joshua at 1593 B. C, 
and others at 1427 B. C. Others again, taking Paul's 
statement (Acts 13:20), make the date 1543 B. C. 
The results, according to the long reckoning, are as 
follows: Call of Abraham, 2164 B. C. ; migration of 
Jacob to Egypt, 1874; birth of Moses, 1738; the exo- 
dus, 1658, and the death of Joshua, 1593. Deduct 
166 from each of these dates, and you have the dates 
assigned by students who believe that the " times of the 
Judges " was not more than 334 years. The later dates 
are: Accession of Solomon, 1013; dedication of the 
temple, 1003; revolt of the ten tribes, 973; fall of 
northern kingdom, 722; capture of Jerusalem under 
Nebuchadnezzar, 587; decree of Cyrus for the return 
of the Jews, 537; completion of the second temple, 517; 
Antiochus subjugates Palestine, 218; Antiochus 
Epiphanes profanes the temple, 170; Jerusalem taken 
by Pompey, 63. 



Old Testament Subjects 24-25 

24. Can the Incident of Abraham's Prevarica- 

tion Be Explained? (Gen. 12: n-13.) 

We must not think that all that the Bible records of 
the doings of good men must all be good. Abraham was 
only human, after all, and had human failings. Scrip- 
ture, being truthful, records the bad in a man with the 
good. Abraham did not succeed in being always faith- 
ful. He did not trust God to the extent that he could 
preserve both himself and Sarah from the perils to be 
met among the Egyptians. So he hit upon a scheme 
of passing off his wife as his sister, thereby endeavor- 
ing to run the lesser risk of having her merely con- 
fined for a time in a harem. His desire seems to have 
been intended merely to gain time during which he 
might take measures for securing her return to him. 
The Speaker's Commentary draws this conclusion: 
" We see in the conduct of Abraham an instance of 
one under the influence of deep religious feeling and 
true faith in God but yet with a conscience imperfectly 
enlightened as to many moral duties, and when lean- 
ing to his own understanding suffered to fall into great 
error and sin. In this practical difficulty Abraham's 
faith failed. He fell back upon devices and lost his 
trust. The man who is consciously in divine hands 
need not plan and plot, need not devise and equivocate, 
he may simply follow the divine lead with assurance of 
perfect safety." 

25. Was Adam Created Before Eve? 

Some scientists have contended that the first human 
pair appeared simultaneously and that if there could 
have been priority it would have been with the female. 



26 Difficult Bible Questions 

The account in Genesis 2 : 22 most certainly im- 
plies that man was created before woman. The apostle 
Paul evidently believed that it was so (see I Tim. 2: 
13). The other account of the Creation (Gen. 1 : 27) 
indicates a simultaneous creation. Whether we are 
to accept the account in Genesis 2 : 22 as a fuller and 
more detailed narrative, or whether we must regard 
it as an attempt to prove the close and intimate rela- 
tion of husband and wife, is not clear. 

26. If the Physical Man in Adam Did the Eat- 
ing of the Forbidden Fruit, Why Should 
His Soul Have Suffered? 

While it is true that there is a soul in man which is 
a distinct entity, you cannot separate the responsibility 
for sin, apportioning some sins to the soul and some 
to the body. There is no need to argue about Adam, 
when our own experience is so much more pertinent, 
and in this Adam was only a type of ourselves. Luther 
used to tell the story of a bishop who was also an 
archduke. One day he uttered an oath, and when 
some one looked astonished he asked why the man 
stared. " To hear a bishop swear/' was the reply. 
" I swear/' said the bishop, " as a prince, not as a 
bishop." To which the other replied : " When the 
prince goes to perdition, what will become of the 
bishop?" The soul is a consenting party to the sins 
of the body. It is defiled and degraded by bodily sin, 
and is justly punished for not maintaining order. The 
soul should be supreme, and when the body, which is 
allied to the animal world, craves indulgence in for- 
bidden things, the soul ought to restrain it. If it does 



Old Testament Subjects 27-28 

not, it has abdicated its functions and deserves punish- 
ment. God gave man a soul that he might rise out of 
his brutal origin, and gave it power over the body and 
stands ready to give it more power if more is needed. 

27. Who Was the Mother of Asa? 

In I Kings 15 : 2-10 there seems to be a contradiction 
as to the relation of Maachah to Asa. Was she his 
mother or his grandmother? She appears to have been 
his grandmother. Her name is mentioned probably 
to show Asa's title to the throne. Rehoboam, his 
grandfather, enacted that of all his children only those 
of whom Maachah was the mother should be in line of 
succession to the throne. She is spoken of loosely as 
his mother just as in the next verse to the one quoted 
(I Kings 15:11) David is described as his father, 
though he was really Asa's great-great-grandfather. 
Nor was Maachah the daughter of Absalom, but his 
granddaughter. 

28. When Was the Ark of the Covenant Last 

Heard Of? 

No reference is made to the Ark after that of II 
Chron. 35 : 3, when Josiah ordered it to be restored 
to the Temple. It may have been carried away by 
Nebuchadnezzar with the other sacred articles when 
he plundered the Temple. No reference being made 
to the Ark by Ezra, Nehemiah or Josephus subsequent 
to the Captivity, it is believed that there was no Ark 
in the second Temple and that the Holy of Holies was 
empty. The Jews, however, have a tradition that 
before Nebuchadnezzar plundered the Temple the 



29-30 Difficult Bible Questions 

priests hid the Ark and that its hiding-place will be 
revealed by the Messiah at his coming. His knowl- 
edge of it will, they declare, be a proof of his claims. 
No specific search is being made for the Ark, but 
the Exploration Society would be little likely to neglect 
a clue to its hiding-place, if one could be furnished. 

29. How Was It Possible for a Work of the 

Large Dimensions of the Tower of Babel 
to Be Erected in the Time and by the 
Few People Who Lived Directly After 
the Flood? 

It is clear, from the Biblical account, that in the 
considerable period which must have elapsed between 
the Flood and the confusion the race had multiplied 
rapidly and spread out over the land (see Gen. 10). 
Josephus, the Jewish historian (in Antiquities, Book 
1, chap. 4), says that they were "a multitude" when 
they followed Nimrod's advice to build the tower. 
He adds " by reason of the multitude of hands em- 
ployed on it, it grew very high sooner than any one 
could expect." All the evidence points to the con- 
clusion that the period intervening was much greater 
than is indicated in Ussher's chrolonogical notes found 
in the margin of the Bible. Those calculations are not 
in any sense a portion of the text itself, but were made 
about the year 1650. 

30. Who Was Balaam? 

Balaam, first mentioned in Num. 22 : 5, belonged 
to the Midianites. Pethor, where he dwelt, was in 
Mesopotamia, a considerable distance from Moab. He 



Old Testament Subjects 31 

himself speaks of " being brought from Aram out of 
the mountains of the east" (Num. 23:7). Josephus, 
the historian, calls him "a diviner" (soothsayer), a 
man of great skill in prediction and magic. Balak's 
language to him in Num. 22:6 was meant to flatter 
him and make him compliant with his will. It is evi- 
dent, however, that Balaam had knowledge of the one 
true God. One commentator writes : " He was pos- 
sessed of high gifts and had the intuition of truth — 
in short, he was a poet and a prophet. He himself 
confessed that he derived his gifts from God. But he, 
elated with his success, had become proud and believed 
the gifts were his own and could be used for his own 
purposes, to make merchandise and acquire riches and 
honors. But when he received the message of the 
elders of Moab and Midian, and was tempted to seize 
the great opportunity to his own advantage, he was 
divinely warned that his actions would be overruled. 
As the Bible story shows, God did interfere and the 
genius of the self-willed, stubborn prophet, under 
divine influence, became the instrument through which 
came a message of great power and beauty, bearing 
upon the destiny of the Jewish nation, and which is 
cherished by the church throughout the world. 

31. Was the Prophecy Regarding Babylon's 
Fate Fulfilled? 

The prophecy in Isa. 13 regarding Babylon has been 
literally fulfilled. It is a heap of ruins; it has never 
been rebuilt and is uninhabited, save by wild beasts. 
Its extensive ruins are traced on the east bank of the 
Euphrates River. The region, once fertile, has become 
a sterile waste, largely marsh. Explorers have made 



32-33 Difficult Bible Questions 

many excavations, but no one, we believe, has ever sug- 
gested the rebuilding of Babylon. 

32. Why Was the Beetle Worshiped by the 

Egyptians as an Emblem of Eternity and 
Resurrection? 

The scarabaeus was worshiped because of its sup- 
posed mystical virtues. The number of its toes (30) 
represented the days of the month; its time of de- 
positing eggs had reference to the lunar month, and 
another of its peculiarities had reference to the action 
of the sun on the earth. As it was of one sex (as 
supposed) it represented the eternal, self-existent, self- 
begotten principle of deity, and there were still other 
parallels which the Egyptians discovered to connect 
the sacred beetle with their gods. During its life 
it was worshiped, and after death embalmed. 

33. Where Did the Colored Race Originate? 

Noah and his family being all that were saved from 
the Flood (Gen. 6:17), the colored race must have 
originated in this family. Noah had a son named Ham. 
The name Ham signifies swarthy or sunburnt and 
Noah's youngest son was undoubtedly so named 
prophetically as the progenitor of the sunburnt Egyp- 
itans and Cushites and all the dark-skinned servile 
races who are to-day designated sons of Ham. Ham 
was married when the Deluge occurred and with his 
wife and four sons, Cush, Mizraim, Phut and Canaan, 
was saved from general destruction. It is a notable 
fact that Noah did not curse Ham for his offense 
(see Gen. 9:25), but he cursed Canaan the youngest 



Old Testament Subjects 34-35 

son of Ham, and prayed that he might be the slave 
of Shem and Japhet and their descendants. The pun- 
ishment involved in the curse was perpetual servitude. 

34. Where Was Daniel When the Three Jews 

Were Thrown into the Fiery Furnace? 
The question concerning the events described in 
Dan. 3 : 12-21 has often been asked, but no authori- 
tative answer can be given as the Bible is silent. It 
may be that he was in some distant province of the 
kingdom. Nebuchadnezzar would know enough of 
Daniel's character to be aware that he would not bow 
to the image and as he valued his services may have 
purposely dispatched him to a remote part of the king- 
dom to avoid the risk of such a conflict as ensued with 
the other three Jews. 

35. How Can We Explain the Seeming Incon- 

sistency between I Sam. 16: 18, Where It 
Is Said David Was a Mighty Valiant 
Man, and I Sam. 17 : 33, Where Saul Says: 
" Thou Art but a Youth "? 
It would appear that David's talents were al- 
ready well known and this statement " by a servant " 
(tradition says it was Doeg) probably magnified his 
prowess intentionally, to make a good impression, 
Still, he was only a youth, though stout of limb and 
fearless of heart. In I Sam. 17:55, Saul's question 
to Abner was probably prompted by jealousy. A few 
years had passed since the shepherd minstrel was the 
king's harpist and these years may have produced such 
a change in his appearance — from the smooth-faced 



36-37 Difficult Bible Questions 

youth to the bronzed and bearded young soldier — that 
for the moment he was not recognized by Saul. Or 
the king might simply have pretended not to know 
him. In either case, it is not necessary to regard 
the statements in the Book as inconsistent, since they 
are clearly capable of reasonable explanation. 

36. Did David Give Araunah Fifty Shekels of 

Silver for His Land as Stated in II Sam. 
24:24 or Six Hundred Shekels of Gold 
as Stated in I Chron. 21 : 25? 

The discrepancy has often been pointed out. The 
probable explanation is in the attitude of the two 
writers. The writer of Chronicles is believed to have 
been an officer of the Temple, perhaps a singer. In 
all his work he goes into the most minute details about 
the Temple. It evidently engrossed his life and filled 
his thoughts. The Temple, as you know, was built 
on this ground of Araunah's. David probably pur- 
chased the threshing floor, as Samuel says, for fifty 
shekels ; but afterward deciding that the Temple should 
be built there, he bought the whole hill, as the chron- 
icler says, for six hundred shekels. The chronicler, 
with his mind on the Temple, makes the latter pay- 
ment his record. 

37. What Are We to Think of the Spirit of Per- 

sonal Revenge That Animates Some of 
David's Psalms? 

The passages in Ps. 119:20; Ps. 5:8-10; Ps. 7:11- 
17; Ps. 25; Ps. 88: 10 and Ps. 69 appear to need ex- 
planation as coming from so good a man as David. We 



Old Testament Subjects 37 

must remember at the outset that these Psalms are ac- 
counts of " the free outpouring of a man's feelings and 
wishes to God in a time of great excitement and not the 
outpouring of curses upon, or even in the hearing of, 
the man's enemies." And even in that these Psalms 
may well be an example to us. Divine love wants our 
perfect confidence and openness, wants us to be just 
ourselves, open and just as we are. If in a bad mood, 
as David was, we can do no better than to pour out 
our bad moods before God to show him how badly we 
feel and how much we need his help against those 
w T ho would harm and hurt us. To be entirely open 
with God, even to the sharing of our faults and weak- 
nesses, is a great stride in the right direction, and to 
tell him how badly we need him and how desperate is 
our position is the beginning of that true relationship 
with him who fully understands even our frailties and 
shortcomings. 

The Speaker's Commentary says : " The Psalmist, 
contemned and despised by those to whom he had done 
good and by whom he had been cursed often and 
persecuted to death, betakes himself at first to prayer 
as his single refuge; then addresses himself to God, 
with whom is vengeance, and hurls back the curse 
which his foes had imprecated upon him upon them- 
selves with a fire and energy which seem to some sur- 
prising in this divine collection of hymns. But is a 
Christian spirit to be expected always in the Psalms? 
Would the words of Christ have been uttered (Matt. 
5 : 43, 44) if the spirit which animated the Jewish 
people and is exhibited not infrequently in their annals 
had been always that which he came to inculcate? 
Under the Old Covenant calamity, extending from 



38-39 Difficult Bible Questions 

father to son, was the meed of transgression; pros- 
perity, vice versa, of obedience; and these prayers of 
the Psalmist may express the wish that God's provi- 
dential government of his people should be asserted in 
the chastisement of the enemy of God and man/' 

38. Did Not David Sin in Deceiving the Priest 

(I Sam. 21:1) and Eating the Shew- 
bread? If So, Did Christ Approve His 
Act in Matt. 12: 3? 

David's deception was sinful and his eating the 
shew-bread was a technical violation of the law. Christ 
did not express approval of his conduct; he was being 
assailed by the Jews on questions of the observance 
of the strict letter of the law and he referred to the 
incident as an illustration. He reminded them that 
their great king whom they so highly venerated had 
broken the command in that particular. He was con- 
stantly reproving the Jews for their bondage to the 
letter of the law and their disregard of its spirit. 

39. What Is the Book of Enoch? 

The only Scriptural reference to the book of Enoch 
is that found in Jude, verses 14 and 15, but it is not 
known whether Jude derived his quotation from the 
written book itself or from tradition. Several of the 
early fathers of the Church mention the " writings " 
and " books " of Enoch as though there were several 
productions. Justin, Irenaeus, Anatolius, Clement and 
Origen all make such mention, and Tertullian quotes 
the book as one which was not admitted into the Jew- 
ish Canon. It seems to have been known as late as 



Old Testament Subjects 40 

the eighth and ninth centuries, and then all trace was 
lost until three manuscript copies of an Ethiopic trans- 
lation were brought to England by Bruce from Abys- 
sinia in 1773. It has since been translated into Eng- 
lish, French and German. The book consists of a 
series of revelations given to Enoch and Noah. In 
the fourth part of the book the Messiah is predicted 
and the final redemption of the world. It should be 
added that the ablest scholars agree that the composi- 
tion of the book could not have been earlier than a 
century before Christ, and possibly only half a cen- 
tury. Dillmann assigns the chief part of it to some 
Aramaean writer about no B. C, and believes it was 
greatly added to by translators afterward. Macmillans 
or Nelson & Sons can probably procure it for you. 

40. Did the Curse of Ham Apply to All His 
Descendants? 

Ham, the youngest son of Noah, had four sons, 
Cush, Mizraim, Phut and Canaan (Gen. 10:6). The 
name, race or nationality of his wife is nowhere given. 
From Ham w T ere descended the Ethiopians and prob- 
ably the dark-skinned nations of Africa, as well as the 
Canaanites of Palestine and Phoenicia and even the 
Egyptians themselves. Like his brothers, Ham was 
married at the time of the Deluge, and was saved in the 
ark, together with his wife, from the general destruc- 
tion. Egypt is recognized as " the land of Ham " (see 
Ps. 78:51 and other passages). Thus among Ham's 
descendants there was a wide variety of races and 
different grades of complexion, from the primitive 
Chaldeans to the negroes of the equator. The Bible 



41-42 Difficult Bible Questions 

narrative shows that Noah's denunciation was directed 
not against Ham, but against his fourth son, Canaan, 
and some have held that the curse (Gen. 9:25) was 
accomplished by the subjugation and extermination of 
the Canaanites by the Jews during the Palestinian 
coi.quest. 

41. Did God Approve of Jacob's Duplicity in 

Dealing with Esau? 

His conduct is nowhere approved in the Bible. In 
fact it was most unjustifiable. The Bible does not 
conceal the faults or wrongdoing of good men. It 
tells the story of David's awful crimes without re- 
serve. Jacob's wrongdoing led to his banishment from 
home and separation from his mother, between whom 
and himself there appears to have been a very tender 
affection. He suffered retribution too in being tricked 
by Laban and in the terrible anxiety he suffered later 
on, when he heard that his brother was coming to meet 
him with four hundred men; and still later when his 
own sons deceived him about Joseph. The whole story 
of his life shows that he was continually learning by 
hard experience the evil of his early vices of duplicity 
and hard bargaining. 

42. Who Are the Descendants of Esau? 

They are by many believed to have been the succes- 
sors of the original inhabitants of Idumea and of the 
Horites. Esau has been called " the father of the 
Edomites " (Gen. 36:43). With his immense family 
he retired to Mount Seir, from which they gradually 
dispossessed the existing population, and held it for 



Old Testament Subjects 43-44 

many generations. In the course of the Maccabsean 
wars, the children of Esau lost their independent ex- 
istence and became merged in the house of Israel. 

43. Where Was the Garden of Eden? 

According to many Biblical authorities Eden, de- 
scribed in Gen. 2:8-10, was located in that region of 
Asia in the neighborhood of the Euphrates, and not 
far from the supposed site of Babylon. There are, 
however, several other regions indicated as the prob- 
able site of Eden. These include Armenia, the coun- 
try near the Caspian Sea, the region of the Oxus, 
Cashmere in upper India, Ceylon, etc. Many attempts 
have been made to identify various rivers with those 
mentioned in the story in Genesis. Probably the pre- 
ponderance of scholarship points to that section where 
the Euphrates and Tigris unite. 

44. Why Did Moses Quit Egypt? 

There is a seeming discrepancy between the ac- 
counts of this event in Ex. 2: 14, 15 and in Heb. 11 : 
25-27. The reason mentioned in Hebrews operated 
first and that in Exodus later. They are two stages 
in the same process. If he had been ashamed of his 
race and without faith in God he would have kept 
away from the Hebrew quarters and posed as an Egyp- 
tian. He went to look after his brethren, though he 
must have known how deeply it would exasperate the 
Pharaoh. The writer of Hebrews is fully justified by 
the account given in Exodus for his contention that 
Moses showed his faith and courage in what he did. 
When the crisis developed from his interference and 



45-46 Difficult Bible Questions 

there was ground for a definite charge against him, 
then he fled as stated in Exodus. 



45. Is Immortality Taught in the Old Testa- 

ment? 

In the Old Testament there are many passages which 
deal with the natural order of events : birth, life, death, 
the grave, etc. The great question of immortality was 
one of which the ancient races had only a dim fore- 
shadowing, although they were by no means ignorant 
of it, as numerous passages show. Thus, it was writ- 
ten of Enoch that, because he had lived a pious life, 
God took him, so that he was no more among men. 
Paul, speaking of Jacob, says he regarded life as a 
journey, and that all the patriarchs looked forward 
to a life after death (see Heb. 11:13-16). In Ex. 
3 : 6 the implication is clear that Jehovah is the God 
of the living patriarchs still, although they had long 
been dead (see also Isa. 14:9; Job 19:25-27; Ps. 
17:15; 49:15; 73:24; Isa. 26:19; Dan. 12:2, and 
Eccles. 12:7). It remained for Christ, by his teach- 
ings, his death and his resurrection, to bring " life and 
immortality to light " in the fullest measure. It is 
only in the clear light of the Gospel that we find the 
veil removed and the future life fully illuminated. 

46. What Were the Grievances That Induced 

the Ten Tribes to Revolt? 

Only the question of taxation appears on the surface, 
but there had been jealousy on the part of Ephraim 
from the beginning of the monarchy. Ephraim was a 
more powerful tribe than any of the others, and wanted 



Old Testament Subjects 47 

to lead. The Ephraimites were reluctant to accept 
David as king, because he belonged to the tribe of 
Judah, and yielded only after seven years of disastrous 
quarreling. David's removal to Jerusalem of the na- 
tional capital from Shechem, and the religious capital 
from Shiloh, was another grievance against the house 
of Jesse. Solomon's magnificence must have involved 
heavy taxation on the whole country, while the South 
alone derived benefit or gratification from it. The 
compulsory attendance at Jerusalem for the annual 
feasts would also increase the jealousy which culmi- 
nated when Rehoboam gave his imprudent answer at 
his coronation. 

47. What Was the Discontent That Spread 
Among the People of Israel in the 
Desert? 

The explanation of the discontent that spread among 
the people of Israel (see Num. 11:1-5) is given in 
the statement that among them there was " a mixed 
multitude that fell a-lusting." Among this multitude 
were many who were probably of Egyptian blood and 
descent, and who recalled the abundance of animal 
and vegetable food to which they had been accustomed 
in Egypt (see their plaint in verses 4-6). Their dis- 
content was aggravated by the fact that they were in 
a gloomy, desolate region, far away from any prospect 
of the rich abundant country that had been promised. 
Their dissatisfaction was communicated to the Israel- 
ites themselves, and the diet of manna became mo- 
notonous. They were thoroughly ungrateful for the 
heavenly gift and demanded a change of fare. They 



48-49 Difficult Bible Questions 

had entered the desert with large flocks and herds (see 
Ex. 12 : 38) ; but these had evidently been greatly re- 
duced until they would not have long sufficed to feed 
such a multitude. The hope was to preserve their 
flocks, as far as possible, for the new country whither 
they were bound ; but if they consumed them now they 
would be forced to enter the land of promise empty- 
handed. 



48. Were the Children of Israel Justified in Bor- 

rowing of the Egyptians Silver, Gold and 
Jewels? 

The transaction was not regarded on either side 
as a loan. The Revised Version (Ex. 12:35) cor- 
rectly translates the words, " They asked of the Egyp- 
tians," etc. It was the custom at parting of friends, 
or on the leaving of a servant, to make a gift. The 
idea is much like the backsheesh in Oriental lands at 
this day. The Israelites had fully earned the gifts by 
long years of unrequited labor, and the Egyptians in 
the panic were heartily willing to give them anything 
if they would only go, and go quickly. 

49. How Many Times Did Israel Go into Idol- 

atry? 

It would be difficult to answer with absolute accu- 
racy. The first allusion to their idolatry is found 
in Gen. 31 : 19, when Rachel stole her father's sera- 
phim. Afterward, we find that the Israelites gave 
evidence of idolatrous practises on the way from 
Shechem to Bethel ; they defiled themselves with idols 



Old Testament Subjects 50-51 

in Egypt; later, they worshiped the golden calf, 
images and stars (Ex. 32) ; Moloch, Remphan, Chiun, 
and Baal-Peor, Baal, Baal-berith, Ashtoreth, Chemosh, 
Milcom, the sun, the moon, were all worshiped in 
succession. Even after possessing Palestine they went 
astray after the idols of the land times without number. 

50. Were Any of the Kings of Israel and Judah 

Crowned? 

Yes ; there are frequent references in the Old Testa- 
ment to both crowns and diadems, the latter some- 
times being used for both. The high priest wore a 
plate of gold in front of the mitre. It was tied behind 
by a ribbon (see Ex. 29:6; 39:30, 31). The same 
word used to describe this in the original is used to 
describe the diadem which Saul wore in battle and 
which was brought to David (II Sam. 1 : 10). It was 
used at the coronation of Joash (II Kings 11:12). 
David took a crown of precious stones from King 
Ammon at Rabbah, and it was used as the state crown 
of Judah (see II Sam. 12:30). 

51. Why Was Israel Ruled by Judges? 

In the days of the Judges in Israel the rule was 
patriarchical. They were chosen for their moral fit- 
ness, their experience and their rectitude ; yet none of 
the most notable among them was of priestly lineage. 
Some were appointed to do particular services, for 
which they were specially qualified, or to correct evils 
that had arisen in the community. One commentator 
writes : " God allowed them Judges in the persons of 
faithful men, who acted, for the most part, as agents 



52 Difficult Bible Questions 

of the divine will — regents of the invisible King — and 
who would be more inclined to act as loyal vassals of 
Jehovah than kings, who would develop notions of in- 
dependent right and royal privileges, which would 
draw attention from their true faith in the theocracy. 
In this greater dependence of the Judges upon the 
divine King, we see the secret of their institution." 
That Israel enjoyed more liberty and happiness under 
the Judges than under the monarchy is shown in the 
record; yet they were led by the example of the na- 
tions around them to clamor for a king. Read the 
warning written to them by Samuel in I Sam. 8: 10-19 
— an experience which was literally fulfilled. 

52. Who Composed the Armies of Israel? 

In these warlike times it may be interesting to learn 
something about the armies of Israel. They are first 
mentioned in Ex. 7 : 4. They were collected by the 
sound of trumpets (Judg. 3 : 27), by special messengers 
and extraordinary means, and enrolled by the chief 
scribe (Judg. 3:27; Judg. 6:35; Judg. 19:29; II 
Kings 25 : 19). Called the " host " and the " armies of 
the living God " (Deu. 23 : 9; I Sam. 17 : 26), they were 
composed of infantry and later had horsemen and 
chariots (Num. 11 : 21 ; I Kings 1 : 5 ; I Kings 4: 26). 
They were divided into three divisions, van and rear, 
and were divided into companies of thousands (Judg. 
7:16; Jos. 6:9; Num. 31:14; II Kings 1:9, 11. 
Though commanded by the captain of the host they 
were often led by the king in person (II Sam. 2:8; 
I Sam. 8 : 20; I Kings 22 ch.). All males from twenty 
years and upward were liable to serve, while those 
who had builded a house, were lately betrothed or 



Old Testament Subjects 53 

newly married were exempt (Num. i : 2, 3 ; Deu. 20 : 5 ; 
Deu. 20: 7; Deu. 24: 5). Sometimes the armies con- 
sisted of the whole nation and they were supplied with 
arms from public armories (Judg. 20:11; II Chron. 
11:12; II Chron. 26:14). Before going to war 
Israel's armies were numbered and reviewed, were 
required to keep from iniquity and to consult the Lord 
(II Sam. 18: 1, 2, 4; Deu. 23:9; Judg. 1: 1). The Ark 
of God was frequently brought to lead these armies 
and they were attended by priests with trumpets who 
led in the singing of God's praises, who directed their 
movements (Josh. 6:6, 7; Num. 10:9; II Chron. 20: 
21, 22\ Josh. 8 : 1, 2). Thus with the aid of God they 
were all-powerful, but without him they were easily 
overcome (Lev. 26:3, 7, 8; Lev. 26:17; Num. 14: 
42, 43)- 

53. When the Prophet Isaiah Brought the 
Shadow Ten Degrees Backward Did That 
Not Interfere with the Movements of the 
Other Planets? 

The dial of Ahaz, it is assumed, was in the form of a 
staircase upon which a shadow w r as made to fall from 
a pillar, the declination or elevation of the shadow 
measuring the hours of the day. There is no need to 
imply, as some have done, that the earth retrograded 
on its axis ; for the miracle might have been produced 
by the miraculous refraction of the sun's rays on the 
dial in question without disturbing the divinely ap- 
pointed order of nature. This might have been effected 
by a partial eclipse, or by simple refraction through 
the interposition of a different medium. It is a fact 



54-55 Difficult Bible Questions 

known to scientists that refraction takes place when 
the rays of light pass through a denser medium. 

54. What Became of the Prophet Isaiah? 

Little is known respecting the circumstances of 
Isaiah's life. His father's name was Amoz (not the 
prophet Amos). Isaiah resided in Jerusalem, not far 
from the Temple. He was married and had two sons, 
whose names are given in Scripture, and he called his 
wife " a prophetess," showing that she was in active 
sympathy with and had a share in his spiritual voca- 
tion. There is a tradition that he suffered martyrdom 
under the wicked king Manasseh by being sawn in two, 
and the scene of his martyrdom is even pointed out 
under an old mulberry tree, near the Pool of Siloam. 
Josephus (in Antiquities 10:3, 1) mentions the mas- 
sacre of the Hebrew prophets by Manasseh, although 
Isaiah is not named among them. It has been main- 
tained, however, by several good authorities that 
Isaiah lived to a great age and died from natural 
causes. His prophetical office began in his twentieth 
year and was continuous until his eightieth year. 

55. Was Joseph's Wife Converted from the 

Egyptian Heathenism Before He Married 
Her? 

Presumably not. She was the daughter of the priest 
of On, and was no doubt a believer in the religion of 
her fathers. She was even named after one of the 
Egyptian deities, Neith. It is fair to assume, how- 
ever, that after marriage she took the religion of her 
husband. She became the mother of Ephraim and 
Manasseh. 



Old Testament Subjects 56-57A 

56. Did Jacob Really See God Face to Face 

When at the Brook Jabbok? 

Jacob's mysterious wrestling has been a fruitful 
source of difficulty and misinterpretation. Jacob had 
left the land of Canaan, full of guilt and liable to 
wrath, and he was to enter it amid sharp contending, 
such as might lead to great searchings of heart, deep 
spiritual abasement and renunciation of all sinful and 
crooked devices. This was the conflict he had to 
undergo with " the angel of the Lord's presence." 
Jacob's inquiry for the name of his antagonist was un- 
answered. But he called the place Peniel (" the Face 
of God ") in token of his nearness to Jehovah while 
the great struggle was going on. He had been over- 
come, yet, through the strength of his faith, he had 
prevailed and got the blessing. 

57. What Were the Prominent Jewish Feasts? 

The Jewish feast days were appointed by God as 
appointed, solemn, eucharistic meetings (Ex. 23:14; 
Isa. 1:14; Lev. 23:4; II Chron. 8:13; Isa. 1:13; 
Ps. 122:4). All males and children from the twelfth 
year on were required to attend and did so gladly, go- 
ing up to them in large companies, though they often 
encountered difficulties and dangers in so doing (Ex. 
23 : 17 ; Luke 2 : 42 ; Ps. 122 : 1, 2 ; Ps. 42 : 4 ; Luke 2 : 
44; Ps. 84:6, 7). The feast times were seasons of 
joy and gladness, sacrificing and entertainments (Ps. 
42:4; I Sam. 1:4, 9; I Kings 9:25). The feasts 
were: 

57A. 1 — The Feast of the Passover. 

This was ordained by God to commence the four- 
teenth of the first month at even (Ex. 12:2, 6, 18) 



58-59 Difficult Bible Questions 

and lasted seven days (Ex. 12:15). It was called 
the Feast of Unleavened Bread (Mark 14:1) from 
the circumstance that no leavened bread was to be eaten 
or kept in the house during it (Ex. 12: 15; Deu. 16: 
3). On the first day the Pascal lamb was to be eaten 
and the feast was to be observed as commemorating the 
passing over the first-born and the deliverance of Israel 
from bondage (Ex. 12 : 6, 18 ; 13 : 17) . 

58. 2 — The Feast of Pentecost. 

This feast was held the fiftieth day after offer- 
ing the first sheaf of barley harvest (Lev. 23:15, 
16) and was called Feast of Harvest, Feast of 
Weeks, Day of Firstfruits, Day of Pentecost (Ex. 
23:16; 34:22; Num. 28:26; Acts 2:1). It was 
to be perpetually observed and all males were re- 
quired to attend as a holy convocation and time 
of holy rejoicing (Ex. 23:16, 17; Lev. 23:21; Deu. 
16:11, 12). At this feast the firstfruits of bread 
were presented and sacrifices were made (Lev. 23 : 17, 
18, 19). The law from Mount Sinai was given upon 
the Day of Pentecost, as was the Holy Ghost to the 
apostles on one of these days (Ex. 19: 1, 11; Acts 2: 
i-3). 

59. 3 — The Feast of Tabernacles. 

The Feast of Tabernacles, held after harvest 
and vintage, began the fifteenth of the seventh 
month and lasted seven days (Deu. 16:13; Lev. 
2 3 : 34, 39; Lev. 23:41; Deu. 16:13-15). It was 
called the " feast of ingathering " (Ex. 34:23). The 
first and last days were days of holy convocations 



Old Testament Subjects 60-62 

at which sacrifices were offered (Lev. 23: 35, 39; Lev. 
23:37). It was to be observed with rejoicing and 
perpetually. During the feast the people dwelt in 
booths, bore branches of palms, drew water from the 
Pool of Siloam and sang hosannas, all to commemorate 
the sojourn of Israel in the desert (Lev. 23:42; Lev. 
23:40; Isa. 12: 3; Ps. 118:24-29; Lev. 2^: 43). 

60. 4 — The Feast of the New Moon. 

This holy day was observed on the first day of the 
month and was celebrated with blowing of trumpets 
and the making of sacrifices (Num. 10: 10; Ps. 81 : 3, 
4; Num. 28:11-15). It was a season for inquiring 
of God's messengers and worship in God's house, also 
for entertainments (II Kings 4:23; Isa. 66:23; I 
Sam. 20:5, 18). The feast was observed with great 
solemnity, therefore the mere outward observance 
thereof was hateful to God (I Chron. 23 : 31 ; Isa. 1 : 13, 
14). 

61. 5 — The Feast of Trumpets. 

The Feast of Trumpets was held the first day of the 
seventh month as a memorial of blowing of trumpets. 
It was a holy convocation and that at which sacrifices 
were made (Lev. 23:24, 25; Num. 29:2-6). 

62. 6 — The Feast of Purim, or Lots. 

This feast, instituted by Mordecai, began the four- 
teenth of the twelfth month, and was held to com- 
memorate the defeat of Haman's wicked design (Est. 
9:20; Est. 3:7-15; Est. 9:17). It lasted two days 
and was made the occasion of much joy, of rest and of 
sending presents (Est. 9: 17-19, 21). The Jews, after 



63-65 Difficult Bible Questions 

it was confirmed by royal authority, bound themselves 
to keep the day (Est. 9:27, 28, 29). 

63. 7 — The Feast of Dedication. 

The Feast of Dedication was held in the winter 
month Chisleu, to commemorate the cleansing of the 
temple after its defilement by Antiochus (John 10:22; 
Dan. 11 :3i). 

64. 8— The Feast of Sabbatical Year. 

Every seventh year the Jews kept the Feast of Sab- 
batical Year. It was a sabbath for the land at which all 
field laborers stopped, the fruits of the earth were com- 
mon property, debts were remitted, all Hebrew servants 
were released (Lev. 25:2; Ex. 23: 11 ; Lev. 25:4, 5; 
Ex. 23 : 11 ; Deu. 15 : 1-3 ; Ex. 21 : 3). For neglecting 
this feast the Jews were threatened, and the seventy- 
year captivity was a punishment therefor. After cap- 
tivity it was restored to them (Lev. 26: 34; II Chron. 
36:20, 21 ; Neh. 10:31). 

65. 9 — The Feast of Jubilee. 

The Feast of Jubilee was held every fiftieth year and 
began on the Day of Atonement (Lev. 25:8, 10; 25: 
9) . It was called " Year of Liberty/' " Year of the Re- 
deemed," " Acceptable Year " (Ezek. 46 : 17 ; Isa. 63 : 4 ; 
Isa. 61 : 2). It was specially holy. Respecting it there 
were these enactments : cessation of all field labor, the 
fruits of the earth to be common property, redemption 
of sold property, restoration of all inheritances and re- 
lease of all Hebrew servants (Lev. 25:12; 11, 23-27, 
10, 13, 28; Lev. 27 : 24; Lev. 25 : 40, 41, 54). 



Old Testament Subjects 66-68 

66. Of How Many Days Was the Jewish Year 

Composed? 

By Num. 14:34 and Ezek. 4:4-6 the application 
of a day for a year in prophecy is authorized. A Bible 
month, according to Gen. 7:11; 8:4, is thirty days. 
The beginning of the Deluge is placed on the second 
month and seventeenth day; the ark rested on the 
seventh month and seventeenth day, and Gen. 7 : 24 
shows this period to be just 150 days, a period of 
five months, at thirty days to the month. Twelve of 
such months would constitute a year of 360 days. The 
year of twelve months is indicated in I Kings 4:7; I 
Chron. 2J\ 1-15. 

67. Were the Kingdoms of Judah and Israel To- 

tally Distinct? 

The separation of the monarchy into two took place 
shortly after Solomon's death, as described in I Kings 
12. After the downfall of the ten tribes, the southern 
branch, consisting of Judah and Benjamin, continued 
to occupy the land they had formerly occupied until 
they too were carried away captive. 

68. Who Were the Maccabees? 

The family of Maccabees, which is treated of in 
the books of the Maccabees, derives its name from 
Judas, the third son of Mattathias, who was called 
Judas Maccabeus — that is, Judas the Hammerer. 
This appellation was given him because of his mighty 
assaults on the Syrians. The family were lead- 
ers against an attempt on the part of Antiochus 
Epiphanes to force Greek worship upon the Jews in 



69 Difficult Bible Questions 

the year following 175 B. C. The trouble arose in the 
town of Modin, where Mattathias and his five sons 
lived. In 167 B. C. the leadership in the revolt fell 
upon Judas, and by the support of loyal Jews he was 
enabled to restore the temple worship. In subsequent 
battles for political independence he became prominent 
as a general, but fell in 161 B. C, in the battle of 
Eleasa. His brother Jonathan succeeded him. They 
were rulers in a way, but dependent on Rome. The 
books of the Maccabees relate the history of those 
times and are not considered inspired. Though Judas 
Maccabeus and his followers were brave men imbued 
with high ideals, they are in no wise guides for us, 
and the books of the Maccabees contain much that 
is at least questionable theology and not in harmony 
with the teaching of inspired Scriptures. 

69. Was Moses the Author of the First Five 
Books of the Bible? 

The question has been argued now for many years. 
The present tendency is to a belief that Moses left 
records which, after his death, were woven into the 
continuous narrative we now possess. The references 
of Christ and his Apostles to " Moses and the 
prophets " imply that the belief that Moses was the 
author of the books that bear his name was prevalent 
at that day. There are, however, expressions scat- 
tered through the five books which were certainly not 
written by Moses. A specimen instance is Genesis 
36: 31 : " These are the kings that reigned in the land 
of Edom before there reigned any king over the chil- 
dren of Israel." That verse was evidently written 
after there had been kings in Israel. Whether these 



Old Testament Subjects 70-71 

passages indicate that the books were not written by 
Moses, or whether they were inserted after his death, 
is a disputed question. There is, however, good rea- 
son to believe that the work of Moses formed the basis 
of the books, even if he did not actually write them 
in their present form. 

70. Who Was the Mother of Moses' Children? 

Moses' children were by two wives, one an Arabian 
woman (Ex. 2:21 and 3:1) and the other a Cushite 
woman (Xum. 12: 1). His sons, whose careers were 
comparatively obscure, he evidently regarded as un- 
fitted to succeed him as leader of the host, so he 
chose Joshua (Deut. 34:9), and " laid hands upon 
him '■ in token of divine approval of the choice (see 
Josh. 1:2). All that we know of the home relations 
of Moses is what Scripture relates, which is com- 
paratively meager. Read the more detailed account 
of Moses' life in Josephus' historical work. 

71. What Was the Method of Reckoning in 

Antediluvian Days so as to Account for 
the Long Age Accredited to the Pa- 
triarchs? 

The method of reckoning time in antediluvian days 
is uncertain. Bible students are divided in opinion, but 
the leading commentators are led to conclude that 
Moses meant solar and not lunar years, averaging prac- 
tically as long as ours. Josephus, the Jewish historian, 
writing on this point, says in his Antiquities (1:3:3): 
" Let no one, on comparing the lives of the ancients 
with our lives, make the shortness of our lives, at 
present, an argument that neither did they attain so 



72-73 Difficult Bible Questions 

long a duration of life." This was the Jewish view. 
On the other hand, Pliny, Scaliger and others assert 
that the ancients must have computed time differently. 
The ancient Babylonian year seems to have consisted 
of twelve lunar months of thirty days each, intercalary 
months being added at certain periods. 

72. Who Were the Pharaohs of Joseph's Time? 

Joseph, it is reckoned by authorities, was born about 
1913 B. C. He was sold into Egypt about 1895 B. C. 
He died 1802 B. C. As to the identification of the 
Pharaohs of his time there are various opinions. Wil- 
kinson identifies the first Pharaoh of Joseph's experi- 
ence with Osvitesen I, while Bunsen holds that the 
monarch was Osirtesen III, and Osborn claims he 
was Apophis. McClintock and Strong believe that the 
Pharaoh of the period of Joseph's imprisonment was 
one of the eighth (Memphitic) dynasty whose names 
are all unrecorded, but who were contemporary with 
the twelfth (Diospolitic) dynasty and the fifteenth 
(Shepherd) dynasty. The time of Joseph's deliver- 
ance from prison, according to the chronology adopted 
by many scholars, falls under the reign of Apophis, 
one of the shepherd kings (the fourth ruler of the 
fifteenth dynasty) ; but it is believed that by this time 
their power was declining and that they were then in 
possession of only a part of Egypt, the rest being 
governed by two other monarchs of different dynasties. 

73. Did God Employ Evil Spirits to Trouble 

Saul? 

In I Sam. 16: 14, 15, Saul's servants said: " Behold, 
now an evil spirit from God troubleth thee." The 



Old Testament Subjects 74 

ancients did not know the difference between cases 
of mental disease from cases of demoniac possession 
and hence they attributed many maladies to the influ- 
ence of evil spirits that had their origin only in physi- 
cal or mental ill health. We can readily receive the 
truth that diseases affecting the body may be tolerated 
by God as useful for judgment and correction, and 
thus also diseases of the mind may be used by God for 
a like purpose. The evil spirit of God afflicting Saul 
was some form of melancholia. Matthew Henry says : 
" He grew fretful and peevish and discontented, 
timorous and suspicious, ever and anon starting and 
trembling." 

Bishop Wordsworth says : " Saul became melan- 
choly, gloomy, irritable, envious, suspicious and dis- 
tracted as a man wandering about in the dark." Elliott's 
Commentary says : " It was a species of insanity, 
fatal alike to the poor victim of the malady and to 
the prosperity of the kingdom over which he ruled." 
But be it what it may have been, it certainly had 
some perfectly natural cause and was not a judg- 
ment of God through the agency of evil spirit 

74. Who Founded the School of the Prophets? 

There were- schools in ancient Israel taught by the 
prophets, and the pupils were called " sons of the 
prophets." The earliest mentioned are those estab- 
lished by Samuel, at Gibeah and Naioth, to which there 
are vague references in I Sam. 19 : 20 and other places. 
The prophets whom Obadiah hid from Jezebel were 
probably the pupils in such schools as these. Another 
school at Bethel is mentioned in II Kings 2 : 3, and 
still another at Jericho in the fifth verse of the same 



75 Difficult Bible Questions 

chapter. The reference to a school at Gilgal (II Kings 
4:38-44) would seem to indicate a kind of college 
where there was a common table. In II Kings 6: 1-4 
we have the account of the building of such a college. 
There are the Bible references. If you want further 
information the rabbis give it, but you must take it 
for what it is worth. They say that Methuselah estab- 
lished a school before the Flood ; that Abraham was a 
student at three years of age, and that in his young 
manhood he studied under Melchizedek, and they re- 
late other legends of a similar kind. 

75. What Were the Different Questions With 
Which the Queen of Sheba Tested Solo- 
mon's Wisdom? 
There is no record, but there are traditions which 
cannot be verified at this late day. According to these 
traditions, the queen produced two bouquets, one of 
which was of natural flowers and the other of artificial 
flowers, so excellent in imitation that an ordinary ob- 
server could not tell which was the natural. She chal- 
lenged the king to distinguish without leaving his 
throne. He ordered his attendants to let bees into 
the room, and as they alighted on the natural flowers 
he rightly indicated the bouquet. Another was the 
challenge to fill a cup with water that came neither 
from earth nor sky. This Solomon did by collecting 
the perspiration from a hard-driven horse. A third 
was to thread a jewel. This the king did by inducing 
a small worm to crawl through the minute perfora- 
tion. Lastly, to decide which of two groups of chil- 
dren, dressed exactly alike, were boys and which girls, 
Solomon ordered bowls of water to be placed before 



Old Testament Subjects 76-77 

them that they might wash. He rightly decided by 
the way each group turned up their sleeves before 
washing. These are some of the questions tradition 
attributes to the queen. 

76. Where Did Solomon Die? 

The Bible record of his death is in I Kings 11:43 
and II Chron. 9:31. It simply relates that he slept 
with his fathers and was buried in the City of David. 
Farrar narrates the tradition current among the Jews 
as to his death. It is that Solomon went up to the 
Temple to worship. He stood there engaged in prayer, 
a picturesque figure with his long, white hair floating 
over the imperial mantle, and wearing the gold crown 
that Bathsheba, his mother, gave him. As he stood 
leaning on his staff death came to him, but the staff 
supported the corpse. The priests saw that he was 
dead, but feared to touch him, because on his dead 
hand was the famous ring with which he had worked 
wonders of sorcery. But a mouse ran out from its 
hole and gnawed at the leather at the foot of the 
staff until it slipped and the great king fell on the 
floor and his crown rolled in the dust. 

77. Was the Lament of Lamech That of a 

Penitent? 
In Gen. 4 : 23 the outburst of Lamech showed a 
proud and presumptuous self-confidence : " The boast 
of a bold, bad man, elated with the possession of 
arms," which his son Tubal-cain had invented, and 
with which he had just found that he could take life 
at will. It cannot be determined whether Lamech 



78-79 Difficult Bible Questions 

was speaking of an actual occurrence, or merely as- 
serting what he would do if opportunity offered. The 
translators, however, seem to agree that Lamech had 
already avenged himself on some young descendant 
of Cain who had wounded him, and that in this speech 
he was attempting to justify the homicide on the 
ground of self-defense. 

78. Was Cain Repentant When Driven Out 

After the Murder of His Brother? 

Gen. 4 : 14 gives the lament of Cain when he was 
driven out, an exile and wanderer, after the murder 
of his brother. He was overwhelmed with a sense of 
the severity of the sentence, but there was no sign of 
penitence, no cry for pardon, no expression of regret 
or sorrow. It was the cry of a selfish soul about to 
be deprived of all its material belongings and driven 
forth into the wilderness. Cain was afraid that some 
of the kinsmen of Abel would find him and slay him in 
revenge. It is evident from various passages that the 
population had multiplied considerably since the ex- 
pulsion from Eden, although the record of Genesis 
deals only with a few individuals until we reach the 
latter part of chapter 4. 

79. Did Solomon Repent Before His Death? 

There is no record in the Bible of his having re- 
pented, but there is a tradition to that effect. Dean 
Farrar relates a tradition current among the Jews 
also as to the circumstances of his death. It is that 
he died while worshiping in the Temple that he had 
built. It is said that as he stood there, leaning on 



Old Testament Subjects 80 

his staff, the gold crown on his head Bathsheba, 
his mother, gave him, his long white hair flowing over 
the royal mantle, death came to him. He still stood, 
supported by his staff. The priests saw that he was 
dead, but feared to touch the body, because on his 
finger was the ring which was believed to possess 
magical qualities of terrible potency. But a little 
mouse ran out and gnawed at the leather at the foot 
of the staff, until it slipped. Then the great king 
fell, and his crown rolled in the dust. 

80, Did Jacob Wrestle with an Angel or with 
God? 

The passage in Gen. 32 : 30, notwithstanding Jacob's 
expression, is interpreted elsewhere in Scripture as 
referring to an angel (see Hosea 12:5), the conclu- 
sion of commentators being that he was the " Angel 
of the Covenant. " Jacob was favored with visions, and 
Calvin, Hessenberg, Hengstenberg and others have 
held that this experience was of a similar character to 
that of the vision of the ladder. The majority, how- 
ever, interpret it as an actual event, the object of the 
revelation being to revive the spirit of the patriarch 
and arm him with confidence in God. 



81 



,NEW TESTAMENT SUBJECTS 



81. What Is the Meaning of "Urim and 
Thummim"? 

Various commentators and translators have differed 
concerning the real meaning of the words. Some 
translators give its equivalent as " light and per- 
fection." " Urim " is synonymous with " Teraphim " 
(" lights " or " fires "). Josephus identifies the Urim 
and Thummim with the sardonyxes on the shoulders 
of the ephod, which were bright when all was aus- 
picious and dark when disaster threatened. Others 
held that they were the Divine Name, one in forty- 
two letters, the other in seventy-two letters. Still 
others asserted that they were prophetic symbols, and 
there were many who held that the Urim and Thum- 
mim were identical with the twelve stones upon which 
the tribes' names were engraved, and that they were 
employed in oracular consultation, the stones becom- 
ing illuminated in rapid succession, according to the 
character of the message and the order in which the 
letters or engraved symbols were employed. Michaelis 
writes that the Urim and Thummim were three stones, 
on one of which was written " Yes," on another " No," 
while the third was left blank or neutral, and these 
were used in lot-drawing and in the deciding of evi- 
dence. Kalisch identifies them with the twelve tribal 
gems in a condition of illumination. The high priest, 
by concentrating his thoughts on the qualities they 



New Testament Subjects 82 

represented, passed into a prophetic trance. Light- 
foot and others took the same view. It is quite clear 
that the Urim and Thummim were well known to the 
patriarchs as an appointed means of divination. 



82. Why Does the Book of Acts Close So 
Abruptly, Saying Nothing of Paul's 
Death? 

The suggestion has been made that Luke intended to 
write a third work recounting the events subsequent to 
his second work, but was prevented, or that he did 
write it and it has been lost. The more natural sup- 
position is that he died during or at the close of Paul's 
imprisonment, and that he concluded in his history 
all the events up to the end of his own life. It is 
reasonable to suppose that if he had lived to see Paul 
acquitted he would have recorded the fact. The close 
of the book has the appearance of a work interrupted 
by death. It is evident, however, that Luke was with 
Paul when the second epistle to Timothy was written 
(see II Tim. 4: 11), and at that time some kind of 
trial had taken place which Luke does not record 
(see II Tim. 4: 17). The Acts was probably written 
during Paul's imprisonment at Rome or completed at 
that time and was sent out before the final issue of 
Paul's case was determined. The general opinion is 
that after Paul's acquittal he went on another mission- 
ary journey, penetrating as far as to Spain, and that 
only on his second imprisonment was he martyred. 
Luke's silence on these matters leads to the conclusion 
that he died about the end of those two years mentioned 
in his concluding verses. 



83 Difficult Bible Questions 

83. Did the Apostles Forgive Sins? 

There is no record in Scripture of any of the apos- 
tles exercising in a literal and authoritative sense the 
power of personally forgiving sins. They all, with- 
out exception, preached the forgiveness of sins through 
faith in and acceptance of Jesus Christ as Saviour. 
The passages in John 20 : 21-23 i s one that is frequently 
cited by Catholics in support of the claim of their 
church of the power to forgive sins. But it has no 
relation to the Roman Catholic Church, which did not 
exist until long after apostolic times. Further, the 
best commentators hold that " in any literal or authori- 
tative sense, or as a personal act," this power of for- 
giveness of sins was never exercised by any one of the 
apostles, and plainly was never understood by them 
as a power which they possessed or which had been 
conveyed to them. All they were authorized to do, 
or ever did, was in a ministerial or declarative sense 
to interpret the offer of divine clemency to repentant 
sinners. No Catholic can point to a single text of 
Scripture to prove that there is any other mediator 
than Jesus Christ, or a single text to prove that priests 
can personally forgive sins. There are, however, other 
commentators and large church bodies who hold dif- 
ferently (see Augsburg Confession and Lutheran Cate- 
chism). These latter believe that there exists in the 
church of God " a peculiar church power which Christ 
has given to his church on earth to forgive the sins 
of penitent sinners unto them, but to retain the sins 
of the unpenitent, as long as they do not repent"; 
that the called ministers forgive sins and absolve those 
who repent and in so doing act as the instruments of 
God or in virtue of the external office of the ministry 



New Testament Subjects 84-85 

and that " this is as valid and certain in heaven as if 
Christ dealt with us himself." 



84. What Was the Contention Between Barna- 

bas and Paul? 

The contention referred to in Acts 15 : 39 is believed 
to have grown out of the fact that Mark "' had either 
tired of the work, or shrunk from the danger and 
fatigue that yet lay before them." Barnabas had ex- 
pressed the desire to take Mark with them (Col. 4: 
10), which Paul opposed. Barnabas was probably 
unwilling to adopt Paul's severe attitude toward the 
young worker, and desired to give him another trial. 
In this view. Barnabas seems to have been justified, 
since Mark did retrieve his character later, and he 
and Paul became fully reconciled (Col. 4:10, 11; II 
Tim. 4:11). -r 

85. Was Cornelius Converted Before Peter Was 

Called to Visit Him? 

Cornelius is reckoned by Julian and other noted writ- 
ers as one of the few persons of distinction who em- 
braced Christianity in its earliest stages. His religious 
position before his interview with Peter has been the 
subject of much debate. It has been contended that he 
was a Gentile who, having renounced idols, wor- 
shiped the true God, but not after the manner of the 
Jews, and that he gave much alms. He probably 
belonged to the same class as Queen Candace's Treas- 
urer, and who had benefited by their contact with the 
Jewish people so far as to have become convinced that 
theirs was the true God. Cornelius was regarded as 



86-87 Difficult Bible Questions 

having been selected of God to become the firstfruit 
of the Gentiles, but he was not converted until his 
meeting with Peter. In Acts 10 we are told of his 
vision, and of the divine instruction to him to send to 
Joppa for Peter, who had already been prepared by the 
noonday vision on the housetop for the messengers. It 
was not until Peter reached the house of Cornelius and 
explained his mission that the Holy Ghost fell on all 
present and they were baptized. 

86. Where Was the "Upper Room" Located 

When the First Gathering of Disciples 
and Converts Took Place? 

The " upper room " mentioned in Acts I, where the 
first gathering of disciples and converts was held after 
the ascension, may have been in the house of one of 
the apostles (or of John Mark, as some suppose), 
but the general view is that it was probably the upper 
chamber in a house, the owners of which made it a 
custom to hire out such rooms for meeting purposes. 
This custom, it is claimed, was known in Jerusalem 
long before Christ. 

87. How Long a Period of Preparation Did 

John the Baptist Pass Before Beginning 
His Public Mission? 

There are no data from which to determine how long 
a period of preparation was passed by John the Baptist 
before his public mission began. Banus, one of his 
instructors (mentioned by Josephus), records that he 
was with John three years in the wilderness, sharing 
his austerities. He doubtless spent a much larger 



New Testament Subjects 88-89 

period in preparation, however, but the whole of his 
life from childhood until about his thirtieth year is hid- 
den in obscurity. His public ministry began about 
A. D. 25, and his death occurred in A. D. 38. 

88. Who Was the " Elect Lady " to Whom 

John Addressed His Second Epistle? 

Her name is not known, unless the Greek word 
" Kyria," translated " lady," be a proper name. Some 
have regarded it as the Greek form of Martha. She 
was evidently a woman well known to the apostle. 
He had, as we infer from the epistle, been at the 
house of her sister, where he met her children. The 
idea formerly entertained that under this name the 
apostle was writing to a church is now generally 
abandoned. 

89. What Hymns Were in Use in the Christian 

Church in Apostolic Days? 

That hymns were in use in the Christian Church in 
apostolic days we gather from Matt. 26: 30; Mark 14: 
26; Acts 16:25; Heb. 2:12, etc. These were prob- 
ably adaptations from the old Hebrew psalms. The 
hymn which Jesus and his disciples sang at the Last 
Supper is believed to have been the latter part of 
the Hallel — the psalms sung by the Jews on the night 
of the Passover — and which included parts of Ps. 113, 
114 and 118. But it is made clear, by other passages, 
that very early in the history of the Christian Church 
another class of vocal music came into use in worship 
(see Eph. 5: 19; Col. 3: 16). These " psalms, hymns 
and spiritual songs " were what Professor Schaff has 



90 Difficult Bible Questions 

termed " a lyrical discourse to the feelings " — a 
metrical form chosen for the expression of experiences 
that would excite pious emotions and draw the hearer 
to the source of joy and blessing. The revival hymn, 
as we know it to-day, had its prototype in those early 
Christian spiritual songs, which it may be reasonably 
supposed held forth the Gospel of a free salvation 
through Christ and the joys and rewards of heaven 
as compensation for the sorrows and sufferings of 
the persecuted believers here on earth. 

90. Was John's Dress of Camel's Hair and a 
Leathern Girdle the Distinctive Dress of a 
Prophet? 

Some have seen in John's dress a designed imita- 
tion of that of the great Elijah, but there is as much 
reason against this contention as there is for it. In 
the towns great attention was paid to dress and many 
fine garments of beautiful texture and colors were 
worn ; but in the desert districts and among the tribes- 
men a much simpler mode of dress was in vogue. It 
was often made out of homespun cloth out of the ma- 
terials provided by flocks of camels, sheep or goats. 
The shirt, or tunic, was fashioned of the long hair of 
the camel. It has been suggested that the expression 
" camel's hair " was a recognized trade term for a 
certain kind of cloth. The leathern girdle was pro- 
vided from the skin of the animals, and the mantle, or 
cape, was, in all probability, a sheep skin with the 
wool left on — a kind of dress still worn by the peasants 
of Palestine. Kitto says of John's dress : " He was clad 
in raiment which would wear well and required no care 



New Testament Subjects 91 

— such as Elijah and other ancient prophets wore, not 
as distinctive of their profession (for John had not 
yet been called to be a prophet), but as the dress of 
poor men, and best suited to their condition. It is a 
dress which may still be seen every day in the Syro- 
Arabian countries : a rough but stout and serviceable 
robe of camel's hair, or of camel's hair and wool com- 
bined, bound about the waist by a broad girdle of stiff 
leather." 

91. Was John's Baptism of Divine Authority? 

John himself regarded his mission as a lower one 
and as not having the divine authority of the Saviour's 
work. He considered the existing Judaism as a step- 
ping-stone by which the Gentiles were to arrive at the 
Messianic kingdom. He taught with the authority of a 
prophet who in his long wilderness sojourn had re- 
ceived spiritual inspiration and guidance for his work. 
" Repent and be baptized " was the order of his mis- 
sion. His baptism, however, was not regarded as 
conferring an immediate consecration, but as being 
preparatory; and the disciples of Jesus, taking this 
view, rebaptized the followers of John (see Acts 19: 
3-5). Commentators explain that the point of contrast 
between the baptism administered by John and that 
by Jesus was not a personal one, but w T as between 
water baptism unto repentance and the promised bap- 
tism of the Spirit unto a new life. John himself said 
(Matt. 3: 11) : " I indeed baptize you with water . . . 
but he shall baptize you with the Holy Ghost and with 
fire." As to the significance of Christ's baptism, these 
simple disciples had not yet been enlightened. They 
were accordingly baptized by Paul himself " unto the 



92-93 Difficult Bible Questions 

whole fulness of the new economy as now opened up 
to their believing minds." 

92. Who Was John Whom Jesus Loved? 

John was the younger of the two sons of Zebedee, a 
Galilean fisherman. His father appears to have been 
in comparatively good circumstances, owning a vessel 
and having hired servants. John had not the natural 
vehemence of his brethren, but was of a mild and 
gentle disposition, thoughtful and affectionate. Nor 
did he join in their strifes for leadership. His whole 
heart seemed to be centered on Jesus, and our Lord, 
recognizing this supreme attachment, made him his 
" bosom disciple/' The disciple, in his writings in later 
years, referred to himself as the one " whom Jesus 
loved/' His Gospel and Epistles all breathe a deeper 
spirituality, a more complete absorption and a higher 
degree of inspiration than those of other writers of the 
New Testament books. Wholly different was the char- 
acter of David. He was the warrior and soldier-king 
as well as the sweet singer. His love and his hate were 
both ardent; hence we find him in Ps. 139 " hating his 
enemies with a perfect hatred " — the language of zeal 
untempered by moderation or forgiveness. It was the 
expression of human feeling, and not like that of John, 
whose feelings were inspired by personal contact with 
the Saviour, who taught us to forgive our enemies. 

93. In View of His Being Espoused to Mary, 

What Relation Was Joseph to Our 
Saviour? 
" Espoused " means " betrothed." Joseph was the 
nominal father before the Jewish law, but it is ex- 



New Testament Subjects 94 

pressly stated in the Scripture that Jesus was begotten 
of the Holy Spirit. James the Younger and Joses, 
according to the usual interpretation, were the sons of 
Salome, the sister of Mary and wife of Cleophas (see 
John 19:25; Acts 1 : 13; Matt. 27: 56; Mark 15:40). 
This is the view of many commentators, who hold 
that the term " brethren " was applied to cousins and 
others of the same kindred. On the other hand, there 
are not a few who hold that the brothers in question 
were later sons of Mary herself. 

94. What Became of Mary the Mother of 
Christ? 

The New Testament records go no further than the 
fact that Jesus on the cross commended his mother to 
the care of the apostle John, and to mention her later 
as a member of the company of believers who con- 
tinued together in prayer before Pentecost (Acts 1 : 
14). Traditions vary as to the length of her life after 
this, some saying two, some saying twenty-four years. 
Many traditions grew up about the later years of 
Mary's life. Her death is variously reported to have 
occurred at Ephesus and Jerusalem. Catholics came 
later to hold the belief that she did not die but was 
translated bodily into heaven. While belief in the 
" Assumption/' as this is called, has not officially been 
made a point of Catholic doctrine, Catholic theologians 
generally class it among those truths which it would be 
" rash to deny." The feast of the Assumption has been 
celebrated since the fifth or sixth century. Of course 
there is no historic or Scriptural ground for thinking 
that Mary died in any other than the natural w r ay, or 



95-96 Difficult Bible Questions 

that her body escaped the ordinary natural processes 
of destruction. 



95 . What Was the Offense for Which the 

Nicolaitans Were Condemned? 

The offense for which the Nicolaitans were con- 
demned has given rise to much conjecture. They are 
believed to have attempted to graft on the Christian 
faith pagan licentiousness and idolatry. One writer 
says : " They made their liberty a cloak for cowardice 
and licentiousness and united brave words with evil 
deeds. They mingled in the orgies of idolatrous feasts, 
and brought the impurities of those feasts into the 
meetings of the Christian Church. All this was done 
as part of a system, supported by a doctrine, accom- 
panied by the boast of a prophetic illumination " (II 
Pet. 2:1, 2). 

96. When Did Joseph, the Foster-Father of 

Jesus, Die? 

Commentators do not claim to be able to fix the date 
of Joseph the Carpenter's death. Some hold that it 
must have taken place before Jesus began his public 
ministry. In support of this they point to the fact 
that Joseph is not mentioned in connection with the 
wedding feast at Cana. Others believe that Joseph 
must have passed away before the crucifixion, other- 
wise he would have been at the cross with Mary. 
Under the circumstances nothing definite can be stated 
on the matter. Christian tradition asserts that Joseph 
was over eighty when espoused and that he lived to be 
a very old man. 



New Testament Subjects 97-98 

97. Who "Was Onesimus? 

The epistle of Paul to Philemon is linked very 
closely with the apostle's epistle to the Colossians, and 
both were carried by the same messenger, Onesimus, 
who was the slave of Philemon and a fugitive from 
justice. Under Paul's teachings he was converted to 
Christianity, and, being induced to return to his master, 
was made the bearer of this letter, in which Paul 
recommended him as no longer a mere servant but also 
a brother in Christ. Apphia, mentioned in verse 2, 
was the wife of Philemon, and Archippus, the Colos- 
sian pastor, is supposed to have been a near relative, 
dwelling in Philemon's house. The epistle was re- 
garded by the ancient church as the unquestioned work 
of Paul himself. It was written, as authorities believe, 
by the apostle early in the year A. D. 62, during his 
first captivity in Rome, and its whole object was an 
appeal for the restoration of Onesimus to Philemon's 
favor. While the longer epistle to the Colossians was 
dictated to an amanuensis, this message to Phile- 
mon was wholly in Paul's own handwriting. The last 
line, " Written from Rome to Philemon, by Onesimus, 
a servant," does not mean that Onesimus was the 
writer but the bearer. It was as though a letter-writer 
to-day should write on the envelope, " To Mr. So-and- 
So, per kindness of Mr. Smith." 

98. Was Paul Acquitted at His Trial Before the 

Emperor at Rome? 

It would appear from II Tim. 4 : 6 that Paul was 
condemned. There is good reason, however, for be- 
lieving that Paul was acquitted at the end of the two 



99 Difficult Bible Questions 

years mentioned (Acts 28:30). He then appears to 
have gone to Ephesus and other places, penetrating as 
far as Spain. Clement, the apostle Paul's disciple, 
mentioned in Phil. 4: 3, says that he went to " the ex- 
tremity of the West," which at that time would mean 
Spain. He was harassed and worried by errors creep- 
ing into his churches, and did not, it is thought, stay 
long in one place. Jerome says that Paul was " dis- 
missed by Nero that he might preach Christ's Gospel in 
the West/' Returning, he appears to have again visited 
Ephesus and Crete. A passage in his Epistle to Titus 
(3:12) indicates an intention to spend a winter at 
Nicopolis, a city on the western coast of Greece. It 
is believed that he did so, and was arrested there and 
taken again to Rome. His second imprisonment, as we 
gather from the two epistles to Timothy, which, it is 
thought, were written at this time, appears to have 
been much more severe. Nero's persecution of the 
Christians was raging, and Paul could not, and did not, 
expect to escape condemnation. It is believed that he 
was put to death late in May or early in June, 68, five 
years after he was released from his first imprison- 
ment. 



99. How Could Paul Be a Roman and Also a 
Jew? 

Roman citizenship was bought and sold at high prices 
in the reign of Claudius. Paul, born a Jew, also in- 
herited the rights of a Roman citizen at his birth, 
either by the purchase of citizenship by some ancestor 
or as a reward granted to his father or grandfather for 
services to the state. The rights of citizenship, free- 



New Testament Subjects 100 

dom to be considered equal to Romans, was sometimes 
granted to whole provinces and cities, and frequently 
to families. In the latter case it was transmitted 
from father to son in the direct line. 



ioo. Was Paul Led of the Holy Spirit to Go Up 
to Jerusalem That Last Time When He 
Was Arrested? 

We are aware that a prominent teacher has urged 
the view that Paul's last journey was made contrary 
to the will of the Spirit and in opposition to definite 
warning, but it does not seem to us tenable. Paul 
evidently believed it was his duty to go. Previously 
in so many instances he had yielded to the intima- 
tions of the Spirit that we have a right to believe that 
he would have done so in this case if any had been 
made. The mere threat or prediction that he would 
suffer would not deter him. He was ready, as he said 
(Acts 21:13), not to be bound only, but to die at 
Jerusalem for the name of the Lord Jesus. Those 
are not the words of a man wilfully and perversely 
opposing the Holy Spirit. Agabus professed to be 
speaking in the name of the Holy Spirit (Acts 21 : 
11), but we do not think he was, otherwise he would 
have been more accurate. He said the Jews would 
bind Paul and deliver him to the Gentiles. The event 
shows that it was the Gentiles who bound him, and 
the danger was lest they should deliver him to the 
Jews. The last thing the Jews were disposed to do was 
to deliver him to the Gentiles. They wanted to deal 
with him themselves. Prophecies inspired by the Holy 
Spirit are not so inaccurate in details. 



101-102 Difficult Bible Questions 

101. What Authority Is There for the Belief 

That Peter Died in Rome? 

It is held as a settled point, by the oldest writers, 
that Peter went to Rome in the last year of his life. 
The statements of Eusebius and Jerome that the apos- 
tle remained many years in Rome do not seem to rest 
upon accurate information. But concerning his actual 
visit there, there is no room for doubt. Clement of 
Rome, writing before the close of the first century, 
mentions it. Ignatius, in an epistle to the Romans, 
refers to Peter in terms that show his special personal 
connection with their church. Papias also refers to 
Peter's Roman experience, and Dionysius of Corinth, 
writing to Soter, Bishop of Rome, in the second cen- 
tury, explains the intimate relations between the two 
churches by the fact that Peter and Paul both taught 
in Italy and both suffered martyrdom there. Irenseus 
bears distinct testimony to Peter's presence in Rome. 
Caius, the Roman presbyter, in the next century, also 
gives similar testimony and speaks of Peter's tomb in 
the Vatican. Besides, there is the additional evidence 
of Origen, Tertullian and the ante- and post-Nicene 
fathers as to Peter's presence in Rome. None of those 
authorities mentioned, however, assert that he was the 
sole founder and head of the church, as the Romish 
clergy contend. As to Peter's martyrdom, we may cite 
Origen, who declares that the apostle himself chose 
crucifixion. St. Ambrose and Tillemont also give 
corroborative testimony. 

102. When Was Peter Converted? 

We have no record of the period in Peter's life when 
the change took place. It may have been when he left 



New Testament Subjects 103 

all to follow Christ. His doing so was stronger evi- 
dence of conversion than some converts now would 
give. Or it may have been when he confessed Christ 
and was commended for it (Matt. 16:17). In the 
passage which has probably prompted the question 
(Luke 22:32) the word is better translated " re- 
stored " or " turned again " than "converted." 

103. Why Is It that the Abyssinian Church 
Proclaims Pontius Pilate a Saint? 

Many strange legends concerning Pilate have been 
preserved. Concerning these one commentator writes : 
"The disposition to represent Pilate as himself becom- 
ing a Christian explains, perhaps, the belief of the 
Coptic Church that he died a saint and a martyr." 
His wife, Claudia Procula, according to the tradition, 
had already become a convert to the new faith, and on 
that account she is honored as a saint by the Greek 
Church. Some of the early Christians seem to have 
identified her with the Claudia of II Tim. 4:21; but 
this is by no means definite. Tertullian wrote that 
Pilate, " at or immediately after Christ's death on 
the cross, was already a Christian in his own convic- 
tions." The Copts have canonized both Pilate and 
his wife and honor them on the same day, June 25. 
The Abuna or patriarch of the Abyssinian Church re- 
ceives his investiture from the Coptic patriarch of 
Alexandria, who is the nominal head of the Ethiopian 
Church. The Abyssinians have no doubt adopted their 
notion of Pilate's canonicity from this source. Jesus' 
estimate of Pilate, however, as recorded in John 19 : 
11, is the verdict of history. The governor was a 
worldly man, weak and ambitious and unsupported 



104-106 Difficult Bible Questions 

by moral principle, who made a great crime possible 
by his feebleness of character. 

104. Who Was Pilate's Wife? 

Pilate's wife, she who had " suffered many things in 
a dream," and hence sought to prevent the execution 
of Jesus, was, according to tradition, a proselyte, 
named Claudia Procula. Though nothing is known of 
her origin, the tradition as to her becoming a Christian 
is as old as the time of Origen. The Greek Church 
has canonized her. Her dream has been interpreted 
by some as a divine interposition, and by others as a 
suggestion of the devil, who wished to prevent the 
Saviour's death, and by still others as the unconscious 
reflection of her interest in the reports which had 
reached her regarding Jesus. 

105. Was Salome a Sister of Mary, the Mother 

of Jesus? 

She was apparently the wife of Zebedee (compare 
Matt. 27 : 56 with Mark 15 : 40). Some modern critics 
hold that she was that sister of Mary the mother of 
Jesus to whom reference is made in John 19 : 25, while 
others believe the passage refers to Mary, the wife of 
Cleophas, who is mentioned immediately afterward. 
This passage has been the subject of much dispute 
among Bible commentators. 

106. Why Did the Samaritans Reject Jesus as 

Their Messiah? 

The fact that Jesus had set his face toward Jeru- 
salem (Luke 9:53) led the Samaritans to reject him 



New Testament Subjects 107-108 

as Messiah, because they had been taught that their 
Messiah would come to Mount Gerizim (compare 
John 4: 20, 21). The Samaritans still consider Mount 
Gerizim the most sacred place in the world. 



107. Who Was Theophilus? 

He is referred to in Luke chap. 1 and Acts chap. I, 
and is variously regarded by commentators, some hold- 
ing that it was a name applicable to every lover of 
truth. Thus, Origen, Salvianus, Epiphanius and 
others held that all who are beloved of God are 
" Theophil." Others assert that he was an actual per- 
son in high official position, some contending that he 
was a Roman governor or senator at Antioch or 
Achaia, with whom Luke was intimately acquainted 
and whom he had baptized. It is obvious that he was 
a Christian. Another view is that he was addressed by 
Luke as the head of the Jewish nation. Later com- 
mentators reject the impersonal view and hold that 
Theophilus was a native of Italy, probably a convert of 
Luke or Paul, to whom the former dedicated his beau- 
tiful Gospel history. He lived about 56 A. D. 

108. Who Was Titus, to Whom Paul Addressed 

One of His Epistles? 

Titus was of Greek origin and was thought to be a 
native of Antioch. Paul after converting him called 
liim his own son. This is all that is known of the early 
history of Titus. Some writers have endeavored to 
identify him with Timothy, but the evidence all goes 
to show that th^y were two distinct individuals. 



109 Difficult Bible Questions 

109. Why Is There Not a Gift of Tongues at 
the Present Time ? 

The " Gift of Tongues " at Pentecost was given be- 
cause of an urgent need. It was speaking not in un- 
known tongues, but in the current languages repre- 
sented in that great throng of different nationalities. 
There was no confusion, no misunderstanding, no 
Babel of uncouth or unintelligible sounds. It was the 
method chosen by the Holy Spirit to bring into the 
Gospel fold the strangers from other lands who were 
soon to depart. That the gift may still be bestowed 
in modern times is not questioned ; but that it has been 
bestowed in some instances where emotional and unin- 
structed persons are concerned is questionable. We 
should " try the spirits " to see whether they be of 
God or otherwise. He is not the author of confusion 
and he gives no message to his children that is wholly 
lost through being unintelligible. 

Because of the gift of tongues, we have no doubt 
that in the days of Paul there was a great deal of 
trouble in the church on that account and many con- 
flicting opinions. All the spirits are not of God, and 
it is well to try them, as the Bible suggests. Writing 
of tongues, Paul says distinctly in I Cor. 14 chapter: 
" Let all things be done unto edifying. If any man 
speaketh in a tongue, let it be by two or at the most 
three, and that in turn; and let one interpret: but if 
there be no interpreter, let him keep silence in the 
church, and let him speak to himself and to God." 
In other words, any message claiming to be in 
a tongue, yet which could neither be understood nor 
interpreted, was, in Paul's view, unfitted for delivery 
in the church or in public at all. God is just as able to 



New Testament Subjects 110-112 

bestow the gift of tongues to-day as he was at Pente- 
cost ; but we want to be sure that it is the divine gift 
and not a counterfeit, sent to delude and mislead. 

no. Who Was Veronica? 

Veronica was a pious woman of Jerusalem, the story 
of whose kindness to the Saviour when he was being 
taken to crucifixion has been preserved in tradition. 
She is not mentioned by name in the Gospels. She is 
supposed to have been the woman mentioned in Matt. 
9.20. 

in. Were There Degrees of Importance 
Among the Apostles? 

Matt. 18:18 grants to all of the apostles the same 
power with regard to admission to and rejection 
from the membership of the church, which had already 
been given to Peter, so that all were equally recognized 
and equipped with the same authority. The apostles 
were never empowered, as the Roman Church claims, 
to personally forgive, but simply to declare God's will 
and readiness to pardon the repentant sinner. 

(See Question No. 83.) 

112. Why Did Paul After His Conversion Go 
Into the Temple to Purify Himself? 

Paul's action in going into the Temple and purifying 
himself with the Jews (Acts 21 : 26) was a conciliation 
to Jewish prejudice. To the Jews he became as a Jew 
that he might gain them to Christ. 



113 Difficult Bible Questions 

113. What Kind of Death Did Herodias and 
Her Daughter Die? 

Josephus in Antiquities, Book 18, chapter 5, refers 
to the closing career of Herodias. She went with 
Antipas to Lugdunum and there shared his exile and 
reverses until death ended them. 



114-115 



CHRISTIAN LIVING 



114. Is It Right to Purchase Prize Packages or 

to Set Aside Articles to Be Won by the 
Greatest Number o£ Votes at Church 
Fairs? 

Prize packages, as popularly understood, are a lot- 
tery, wherein the value and sometimes even the char- 
acter of the contents are unknown. They are a species 
of gambling, and an imposition upon credulous people. 
Better select what you want, buy it in the regular way, 
and leave all games of chance alone. The more you 
are acquainted with such games the poorer you will be- 
come. There are many counterfeit methods of giving 
and they cultivate bogus benevolence. All methods of 
raising money for the Lord that are contrary to the 
precepts and examples of his Word are to be con- 
demned. The simple method of free-will offerings 
alone is approved (see Ex. 35 : 5, 21, 29; II Cor. chaps. 
8 and 9; Matt. 10:8). Lottery and grab-bag and 
similar devices involving the gambling principle are 
all " works of the flesh " and a distinct desecration of 
the Lord's house. 

115. What Attitude Should a Christian Take on 

the Subject of Dancing? 

In the great discussion which is now agitating our 
churches, as to " letting down the bars " on the ques- 
tion of amusements, dancing occupies a prominent 



115 Difficult Bible Questions 

place. There are, doubtless, many good, well-meaning 
people who, never having fully considered the subject, 
are disposed to be tolerant regarding the dance, and do 
not sympathize with the strenuous opposition that is 
displayed toward it by many in and out of the pulpit. 
We think, however, that the attitude of the earnest 
Christian toward dancing should be the same as that 
toward cards — no compromise. A thing is either right 
or it is wrong, and even in its least objectionable 
aspect dancing is a physical dissipation, a waste of 
time, an invitation to doubtful promiscuous acquaint- 
anceship, and an association which is difficult to de- 
scribe as other than immodest. " Dancing," says an 
authority, " breaks down the bounds of modesty." 
Late hours, crowded rooms, unnatural excitement, and 
peril of colds from exposure are among the other 
objections which any sensible person might urge. In 
the Christian it is enough to know that the ball- 
room has been the first step to ruin for countless mul- 
titudes. It has never helped one soul, and has de- 
stroyed many. These considerations should make the 
earnest inquirer shun such follies and avoid even the 
appearance of evil. Though he himself might not fall, 
his example might be the means of leading weaker 
souls to destruction. 

On the other hand, no one has ever heard of a 
single instance where dancing could be regarded as 
morally helpful. On the general principle that any 
amusement which is in the nature of a stumbling- 
block to spiritual growth should be avoided, the Chris- 
tian would do well to omit dancing altogether from the 
list of innocent recreations. Any father who wishes 
his daughter well does not wish her to be subjected 



Christian Living 116-117 

to the promiscuous acquaintanceships, the doubtful 
companionships of the ballroom, where she must in- 
evitably meet persons at times who would never be 
considered fit to be invited to her home. If you desire 
to keep your children pure and honorable, keep them 
from evil associates, who are common in every dancing 
and card-playing community. 

116. Is It Wrong to Play Chess, Dominoes and 

Authors? 

The whole question of amusements must be rele- 
gated to the individual conscience. " To him that 
thinketh it is sin, it is sin." There are some men whose 
idea of duty and the necessity for devoting all the 
time available to work for God is so exalted that they 
would consider any amusement a sinful waste of time, 
and such men are to be admired. There are others, 
however, who find in relaxation a means of increasing 
their power for labor. They wisely take relaxation 
in some form. Certain games have by association 
with gambling become disreputable and these for ex- 
ample's sake should be eschewed. Cards, roulette and 
many that might be cited belong to the category. The 
games mentioned in the question cannot strictly be 
called games of chance and it would be uncharitable 
to condemn as inconsistent those who engage in them 
for relaxation. 

117. What Is the Correct Attitude of the 

Church on the Moving Picture Question? 

The church is just beginning to realize that moving 
pictures can be made one of the most valuable of its 
accessories. This new art, which has unquestionably 



118 Difficult Bible Questions 

come to stay, is capable of being adapted to the teach- 
ing of the grandest lessons of history, sacred and 
secular. Protected from moral blemishes, it will prove 
one of the church's most powerful coadjutors in reach- 
ing the multitudes for good. It lends itself admirably 
to the uses of instruction and inspiration. Labor, 
travel, exploration, science, history are all within its 
reach. It can be made tributary to religion and good 
citizenship and to instruction in all that relates to the 
progress and betterment of the race. We believe the 
time will come, and soon, when our churches, schools 
and lyceums will employ the new art as one of the 
main adjuncts of their work, which will simplify and 
greatly add to its value and efficiency. 

1 1 8. Is It Right for a Ladies' Aid Society to 
Give Entertainments in the Church and 
Employ Professional Talent? 

Many churches adhere to what seems to be the only 
Scripturally sanctioned method of raising money for 
church purposes, namely, that of direct, voluntary giv- 
ing. Gradually, however, the idea that certain church 
societies may legitimately " earn " money by arranging 
some social event or entertainment has gained ground, 
and in some cases it does not seem to hinder spiritual 
work. Then, too, the idea is growing that it is the duty 
of the church to meet and direct not only the spiritual 
but also the intellectual and social needs of the people. 
Lectures may very appropriately have a place in the 
program of a church, and there seems to be no rea- 
son why the best vocal and instrumental music may 
not also be rendered. Many churches are making ex- 
tensive use of the motion-picture machines for educa- 



Christian Living 119 

tional and wholesomely entertaining exhibitions. Some 
denominations still have a strong prejudice against 
using the church edifice or auditorium for anything 
but purely spiritual functions and use a second building 
or the church basement for these other affairs. Others 
feel that God's house is also, by his choice, the people's 
house and that anything which ministers to the phys- 
ical, mental, moral or spiritual welfare of the people 
may be given in it. 

119. Can a Christian Conscientiously Play 
Cards? 

A Christian cannot conscientiously play cards, be- 
cause even looking at the matter simply for his own 
sake cards are the common instruments of gambling; 
because by its very nature card-playing excites the 
gambling propensity, and is therefore most dangerous 
to morality. For the sake of others to whom his ex- 
ample may give scandal, and who might be led by that 
example to their ruin, a Christian should avoid cards, 
for by their use, even innocently, he might become 
responsible for a brother's destruction. Card-playing 
has been the first step to ruin of countless multitudes. 

The true Christian will do nothing whereby he may 
place a stumbling-block in the way of another. While 
the mere act of card-playing may in itself be innocent 
enough, it is a practise which has proved the first step 
to ruin to countless multitudes. On the other hand, 
man's moral, spiritual or mental character has never 
been improved in the slightest degree by card-playing. 
It is not an accomplishment that wins for a man esteem 
and confidence either in business or in private life, but 
the reverse. For the professed follower of Christ to 



120-121 Difficult Bible Questions 

attempt to justify this dangerous and evil pastime is an 
incomprehensible inconsistency (see Rom. 14:15-21). 
Apply the fixed principle that " it is good not to do 
anything whereby thy brother stumbleth," and you will 
never touch another card, lest by example you may lead 
weaker ones into sin and possibly be the means of their 
spiritual destruction. 

120. Is It Right for a Christian to Attend 

Social Gatherings? 

A Christian is supposed to be a light in the world, 
and therefore he should not exclude himself from the 
world. He must make it a matter of conscience how 
far he can share in social amusements without violat- 
ing his principles. There are many amusements that 
are innocent. Even Jesus attended a wedding feast. 

121. In Order to Live Up to Christ's Teachings, 

Is It Necessary that We Give Up 
Everything Which Furnishes an Occa- 
sion for Sinful Thoughts or Emotions? 

The texts Matt. 5 : 29-30 and Mark 9 : 43, 47, " If 
thy right eye offend thee pluck it out," etc., etc., may 
seem at first blush to mean more than they really do. 
Suppose, now, we start all over again, remembering 
that when one wants to do right Jesus is his friend, 
not his enemy. Suppose now that one, for example, 
has a good voice or some other accomplishment which 
may lead to foolish pride or vanity. Or if vanity is 
aroused by something which is not a talent but a natu- 
ral gift, like beautiful hair. Should we give up our 
accomplishment and cut off our beautiful hair? Are 



Christian Living 121 

we quite sure of the kindness of Jesus? Remember 
that everything Jesus ever said he said to help people, 
to help them to happiness. Now we seem to be miss- 
ing happiness, and Christ comes along to help us. 
If you will stop to reason, to let your fundamental com- 
mon sense, your God-given faculty of thought, do its 
appointed work, you will know perfectly well that 
Jesus does not want you to do any of the frightful or 
uncomfortable things suggested above. In the words 
quoted here he was making a point, was stating a prin- 
ciple. He was saying that eternal life and happiness 
are of incomparably greater importance than earthly 
life and happiness. We must stand ready to give up 
anything at the command of God; our only complete 
happiness is in complete surrender to him. But Jesus 
loved beautiful children and sweet music and fra- 
grant flowers ; he believed in friendship and sociability 
and human gladness. He wants his friends to be beau- 
tiful and winsome and happy. Even the austere Paul 
spoke of woman's hair as her " glory." Your trouble 
is that you are doubting Christ instead of trusting 
him, fearing him instead of loving him. Tell him at 
once that you will obey him in everything that he makes 
unmistakably clear. 

One would do very wrong to make any great sacri- 
fice on a guess. When he speaks his message is plain : 
"My sheep know my voice/' he said. Every gift and 
power and grace God has given you can be used in 
making others happy and in glorifying Christ. Ask 
him to cleanse your heart from all sin, to fill it with 
love for himself and others, to help you forget your- 
self in loving and serving him. Then your life will be 
full of gladness and beauty and usefulness, and you 



122 Difficult Bible Questions 

will wonder that you could ever have been afraid of 
so kind a Saviour, who wants to make us all glad. 

122. Can a Christian Conscientiously Attend 
Theatrical Performances? 

The Christian is one who has the Christ spirit, who 
is trusting in him, seeking to be like him and to know 
and do his will. We cannot understand how such a 
one can find pleasure in theatergoing and should ex- 
pect that his thoughts and feelings would lead him 
to very different places for enjoyment. But that is a 
matter for his own conscience. It is not for you, or 
us, or any church, to say that he will be excluded from 
heaven for any such cause. 

You must consider the effect on yourself, and the 
effect on others, of your going. Even if you are not 
injured yourself, your example may be injurious. 
There are many kinds of theaters, but your friends 
may not discriminate. A person who goes to see a 
vicious play may quote your example in defense of 
himself, because he, like you, went to a theater, 
though you may detest the nastiness of such plays as 
he delights in, and you may go only to pure and 
elevating performances. As to the effect on yourself, 
you must judge. We think if the love of Christ and 
his divine life are in your soul, you will not care to 
go to the theater. You will be so much in earnest in 
seeking growth in grace that you will not have patience 
to watch a theatrical performance. You will have no 
disposition to spend in that way time that may be used 
in Christ's service. 



Christian Living 123-124 

123. Is It Right for Church Societies to Have 

Suppers and Picnics? 

We devoutly wish that those stern Christians who 
insist that certain detail acts of conduct are wrong and 
certain others right would study carefully and prayer- 
fully St. Paul's words about judging and about liberty 
(Rom. 14; I Cor. 8; I Cor. 10: 19-33). The very heart 
of the Christian system and the new dispensation is that 
people, after having love for God and love for their 
neighbor implanted in their souls, are free; free to 
use their sanctified judgment in all matters of con- 
duct not definitely prescribed by the moral law. If a 
church society wishes to go to the labor of arranging 
a supper and takes the proceeds for the church, no one 
should find fault, though it is true, on the other hand, 
that if all the members of the church contributed as 
much as they should, these functions would not be 
necessary. As to picnics, what possible objection could 
any one have to the children of a Sunday school get- 
ting together with their parents and teachers for a 
pleasant day in the woods or by the lake shore or the 
sea? 

124. Do Angels Visit People and Talk to Them 

as They Did in Ancient Times? 

The reference to angels in Heb. 1 : 14 implies that 
God still employs them to minister to his children. 
Our not seeing them does not prove that they are not 
around us. Elisha's servant was at first unaware of 
their presence though the mountain was full of them 
(II Kings 6: 17). In the Christian dispensation, how- 
ever, the Holy Spirit is the recognized channel of com- 



124 Difficult Bible Questions 

munication between God and man. Jesus said that 
he would be our guide into all truth (John 16:13) 
and he is to abide with us forever (John 14 : 16) . The 
laws of God being unchangeable it would seem that 
there should be now as formerly visions, miracles and 
angelic appearances as of old. 

In one sense, of course, God's laws are unchange- 
able; they are always wise, beneficent and righteous; 
but it does not follow that he always deals with men 
in the same way. There is an obvious growth in the 
development of his revelation of himself which you can 
trace in the Bible. Moses and Samuel and David and 
the prophets had not so clear an idea of him as we get 
in Jesus Christ. It is as with the education of a child. 
In his early years we teach him by pictures and stories, 
but as he grows older we leave all that behind. Christ 
was clearly hurt by the craving of the people to see 
miracles performed. Paul had but a low estimate of 
the value of the tongues (see I Cor. 14: 19). God in 
our age is dealing with men in preaching and by the 
Holy Spirit. As Abraham said to Dives : " If men be- 
lieve not Moses and the prophets, neither would they 
be convinced though one rose from the dead." 

We are told that God is a spirit and he is therefore 
invisible to mortal eyes. All that we read of his revela- 
tions leads us to believe that he assumed a form for 
the purpose of communication with the Old Testament 
saints. That form they saw, but God himself they 
could never see. In the same way the very writers 
who declare that God could not be seen were well 
aware that they had seen him in Christ. In a very 
solemn manner Jesus told them that they who had 
seen him had seen the Father. Yet even in him the 



Christian Living 125 

glory of God was veiled by his flesh; but there was 
such a manifestation of his presence as a human being 
could bear to see and no more. The Old Testament 
writers doubtless believed that they saw God, but in 
the New Testament light it was realized that God 
could not be seen, being a spirit. 

125. What Is Assurance? and Are We to Have 
It? 

Various schools of theology differ about this doctrine 
of " assurance." Some saints and scholars are so im- 
pressed with the frailties and vagaries of the human 
mind that they cannot understand how a human being 
can be sure of certain things relating to the infinite 
and divine. Others, and this is, we think, the position 
held by most Protestant bodies, hold that faith will 
lead to assurance. " Know," " knowing," " knowl- 
edge " are favorite New Testament words. The apos- 
tles were absolutely sure that Christ had redeemed 
them and was their friend. Many other souls have had 
and many still possess this same experience. They 
know God has forgiven them just as they would know 
that a debt had been paid that they owe. They say 
with the once-blind man : " One thing I know, that 
whereas I was blind now I see." They know they 
used to dislike and distrust God ; now they know they 
love and trust him. They began by believing his 
promises because others had found them true; now 
they believe them because they have found them true. 
Study II Tim. 1:12; I John 2 : 3 ; 3 : 14, 3 : 19, 4 : 13, 
5:13, 5:19; Rom. 6:6, etc. Assurance is produced 
by faith, Eph. 3 : 12 ; made full by hope, Heb. 6 : 11, 19 ; 
and is confirmed by love, I John 3 : 14. 19. Saints 



126 Difficult Bible Questions 

are privileged to have assurance of various things. 
Such as their election, Ps. 4 : 3 ; I Thess. 1:4; their re- 
demption, Job 19 : 25 ; their adoption, Rom. 8:16; their 
salvation and eternal life, Isa. 12:2; I John 5:13. 
They are also sure of the unalienable love of God, Rom. 
8 : 38, 39 ; of union with God and Christ, I. Cor. 6:15; 
Eph. 5 : 30; of peace with God by Christ, Rom. 5:1; 
of preservation, continuance in grace, comfort in afflic- 
tion, support in death and a glorious resurrection, Ps. 
3:6; Phil. 1:6; Ps. 73:26; Luke 4:19; Ps. 23:4; 
Job 19:26; Phi. 3:21. They should therefore give 
diligence to attain assurance and strive to maintain 
it (II Pet. 1 : 10, 11; Heb. 3: 14, 18). 

126. Is a Christian Bound to Strive Constantly- 
After the Highest Possible Attainments? 

The injunction of Paul, I Cor. 9:24, has been 
interpreted to mean that a Christian is bound to live, 
as it were, constantly living, in a constant strain. 

There can be no doubt that a Christian must seek 
the highest spiritual attainments. But there are many 
misconceptions of what those highest attainments are. 
They certaianly do not mean that a Christian should 
be under a " constant strain/' if by that is meant a 
restless, anxious, troubled life. It is from precisely 
this kind of spiritual " strain " that Christ came to 
relieve us. A great Bible word is " rest." Christ 
came to substitute God's strength for our strength in 
spiritual efforts. " Come unto me, and I will give you 
rest." The writer of the Epistle to the Hebrews says 
(4:10): "He that is entered into his rest, he also 
hath ceased from his own works as God did from his." 
Whittier prays: 



Christian Living 127 

" Take from our souls the strain and stress, 
And let our ordered lives confess 
The beauty of thy peace/' 
But as the soul enters into those higher places of 
rest and peace there will be still great activities in 
service. The best saints are those who are under the 
strain of a great, passionate desire to serve and help 
others. But such a life is delightfully " normal," and 
also usually " healthy." To be free from anxieties 
about self, and lost in service for others in the name 
of Jesus, that is the life not only of highest duty but 
of highest delight. 

127. To What Extent Can a Saved and Sancti- 
fied Person Engage in a Mercantile or 
Speculative Business? 

Such a person may engage in business to any extent, 
providing his spirit be that which Christ demanded and 
his conduct in accordance with Gospel principles. 
There never was a time when honesty in business was 
so vigorously demanded as now. At a great conven- 
tion of advertising men recently held, the watchword 
adopted for future work was " Truth." The old 
method of misrepresentation is rapidly losing ground. 
And while competition is still recognized as one of 
the principles of business, yet the spirit of co-opera- 
tion and service is rapidly gaining. A Christian mer- 
chant may compete with his rival, but his motive need 
not be to get the better of the other man, to defeat him, 
but to do his work well, to serve his customers faith- 
fully and retain a fair profit for himself. It is in this 
matter of profit that the real trouble arises. People's 
eyes are open as never before to the injustice of many 



128 Difficult Bible Questions 

of the present and time-honored standards of profit. 
They realize that capital has had too great a share 
and physical labor too little. This is the thing that 
must be adjusted, and the men of the church should 
be in the forefront of those making the adjustments, 
even at great sacrifice. Of course a Christian must not 
and cannot do a single dishonest thing. He must al- 
ways represent his side of every bargain honestly, and 
demand only fair prices. As to speculative business, 
much of this so-called business is simply gambling. But 
bonds or stocks may be purchased outright, and the 
fair profits due to natural changes in legitimate busi- 
ness be retained. Each Christian must determine in 
his own conscience what it is right for him to do, but 
he should keep his conscience tender and his deter- 
mination strong to do right. It is a matter for deep 
regret, that some professing Christians appear to con- 
sider practises justifiable which many so-called worldly 
men would scorn to follow. The whole business world 
needs to be brought face to face with Christ's great 
ideal of sacrifice, service, co-operation and brother- 
hood. 

128. Can a Christian Be Successful in Business 
When There Is Competition? 
There is an ever-widening and ever-deepening con- 
viction that some of the fundamental methods and 
principles of the business world are irreconcilable with 
the teachings of Christ. The motive of most work in 
the world of business is profit, or gain. The motive 
of Christ is service. For instance, the world says : 
" Let us make shoes so that we may get a profit by 
selling them." Christ would say : " Let us make shoes 



Christian Living 129-130 

because people need them and will suffer without 
them." Further, as business is at present organized, 
an unjust proportion of the gains of manufacture go 
to the owners of the manufacturing plants, many of 
whom may have no other connection with the business 
than the holding of stocks and bonds, rather than to 
the people who actually do the work of the industry. 
While Christians should try earnestly to reorganize 
the business world to bring it into conformity with 
Christ's laws of helpful service, they may individually 
adopt his spirit for their own and do their work with 
the motive of service rather than the motive of selfish 
gain. 

129, Are Christians Expected to Wear Only the 

Poorest and Commonest Clothes? 

We do not believe that the blessing of Cod would 
be withheld from one who wears decent clothes 
corresponding with the position occupied in so- 
ciety. The sin to be most earnestly avoided is 
pride in such things. No one has a right to dictate in 
such trivial matters as the quality of another's clothes. 
The Christian is a law unto himself. As he conse- 
crates himself unto God he will be more and more 
disposed to curtail his expenditure on himself, that he 
may have the money to devote to religious and philan- 
thropic work. But how far he shall carry this self- 
denial his conscience must decide. 

130. What Influence Should a Christian Have 

on His Community? 

By his upright and exemplary life, his helpfulness, 
his readiness to give counsel and aid to those who 



131 Difficult Bible Questions 

need it, his generosity to the poor, and his practical 
faith, as shown by his works, he can exert a good 
influence on all with whom he comes in contact. He 
should never miss an opportunity to " let his light 
shine/' so that men may know that he is a follower 
of Christ. He is a living evangel and by his influence 
and example attracts others to the source from which 
he himself draws courage and strength for the strug- 
gle of this life and assurance for the life to come. 

13 1 ; If the Soul's Great Battle to Decide Its 
Eternal Destiny Must Be Fought Out 
in Solitude, How Are We to Regard 
the Conversions That Take Place in 
Times of Great Public Revivals? 

We can no more assign bounds to the operations of 
the Holy Spirit than we can set limits to God's mercy. 
In many instances, no doubt, the public confession of 
Christ at a revival is the fruition of a silent struggle 
that may have been going on in seclusion. Paul, for 
example, had such a twofold experience. After Christ 
had been revealed to him on the road to Damascus, he 
went away in retirement to Arabia for a season. Con- 
viction had come and actual conversion ; but he needed 
the seclusion of the desert, that he might commune 
alone with God and readjust his future life to new 
spiritual conditions. Similarly, Moses, after his call 
from the burning bush, sought the desert for com- 
munion. So the convert in modern days finds seclu- 
sion with God the only satisfying way to get his new 
spiritual bearings. There is always a part — generally 
the principal part — of the great battle which must be 



Christian Living 131 



& 



fought out alone. In our deepest troubles, we seek 
the seclusion of our closet ; and there, where no human 
eye can penetrate, we make the fight and God gives 
the victory. We cannot gauge the operations of the 
Holy Spirit by human rules ; it goeth where it is sent. 
Whether it be in the church gathering or on the street, 
in the railroad car or in the privacy of our own home, 
the shaft of conviction finds us wherever we may be. 
It may happen that this has been preceded by a long 
and arduous struggle, or the soul's ordeal may follow 
it. Hence we have no right to assume that conver- 
sions in revivals are not the legitimate work of the 
Spirit. Often the seeker, though he may be sur- 
rounded by others, is really in spirit alone with God. 
The world itself may know nothing of the beginning 
of the struggle, or whether it is still going on. Be- 
sides, individual experiences vary. Some come easily 
through the struggle, while others undergo a longer 
siege. This may be largely due to temperament or 
other reasons ; but in all cases it may be safely averred 
there comes a time of crisis, when the soul seeks 
solitude with God, and it is then that it receives its 
largest measure of strength and assurance. The great 
thing in revival experience is the reaching of the 
turning-point, when the soul makes its decision. This, 
while it may be the work of an instant, is deepened 
and strengthened by opportunities for spiritual retire- 
ment afterward. We cannot go to the desert, but 
many good Christian people choose opportunities for 
seclusion at regular seasons, from which they emerge 
with deepened and strengthened faith and better 
equipped for leading helpful and spiritual lives. 



132 Difficult Bible Questions 

132. What Part Should Reason, Authority, Ex- 
perience, Instinct, Common Sense and 
Advice of Friends Play as Guide in Mat- 
ters of Christian Conduct? 

Common sense and reason may be considered funda- 
mental, because if a person is unbalanced mentally he 
is unable to receive correctly the messages from the 
Bible, the Holy Spirit, or friends. This is why it is 
so necessary that people who are eager to obey the 
Master literally and to please him in all things must 
take care that their brains and nerves are kept normal 
and strong. Many people who are greatly distressed 
over some spiritual problem need first of all a wise 
physician and careful treatment for their bodies before 
they are in a condition to consider them seriously. 
It is to such that Jesus would say: " Come ye your- 
selves apart unto a desert place, and rest a while." 
Common sense, reason and instinct make a basis ; ex- 
perience and custom help; advice of friends, particu- 
larly Christian friends, is important. Authority is, 
for the Protestant, probably least important of all, 
for the very principle of Protestantism is that each 
soul deals directly and freely with God. A safe rul6 
is to get our guidance from three main sources, and 
defer action until those three agree — the Bible, the 
voice of the Spirit (or conscience) and the counsel of 
our closest spiritual companions. The Bible must be 
interpreted to us by the Holy Spirit, and it is part of 
the plan of God that we should receive help from our 
companions in Christ in prayer and counsel. Above 
all, in deciding on matters of conduct we must remem- 
ber that Christ wishes to be our Friend rather than our 



Christian Living 133-134 

Master ; that he wants our love. The motive in every 
decision ought to be a desire to please him and to help 
others. Often a problem which is very difficult when 
approached from the standpoint of self becomes easy 
when we remember that it is he who must be pleased, 
and others, not ourselves, who must be helped and 
made glad. 

133. How Will a Christian Conduct Himself? 

A true Christian will endeavor to live and act in 
accordance with Christian principles. He will do noth- 
ing that " may cause his brother to stumble or offend " ; 
he will avoid even " the appearance of evil " ; he will 
not stifle the voice of conscience or compromise with 
sin; he will cultivate temperance in his own person 
and will help others to do likewise. He will engage 
in no business that involves the impoverishment or 
moral or physical degradation of his brother man. 

134. Can One Be a True Christian and Disciple 

of Christ Who Has Never Joined a 
Church? 

It may be said, in general terms, that for one to 
claim to be a follower of Christ and yet to stand aloof 
from association with his church and decline to take 
any part in its activities is a strange and seemingly ir- 
reconcilable attitude. There are some church bodies 
that hold it absolutely essential to Christianity that 
one hear the Word wherever it is possible to do so. 
If we really belong to the Lord's army we should 
fight in line with our fellow soldiers in our own 
proper place in the ranks and under the flag so that 



135 Difficult Bible Questions 

all the world may know where we stand. Not once 
but many times do the Scriptures emphasize the duty 
of assembling ourselves together, of living up to our 
privileges as God's people before the whole world, of 
meeting for prayer, praise and worship, and of work- 
ing in harmonious relationship with the church in all 
that tends to advance Christ's kingdom on earth. One 
who misses these privileges and all the spiritual satis- 
faction and the social and moral uplift that come from 
their exercise misses much of the joy of Christian liv- 
ing. There are people, indeed many of them, who, 
however much they may exalt the spiritual mission of 
the church in their minds, make little or no effort to 
have a share in its work. They overlook the great 
fact that the church of Christ is the divinely ordained 
agent for the extension of his kingdom. And having 
no personal part in its work, they miss the great bless- 
ing of being among those of whom it was said by 
Daniel : " They that turn many to righteousness shall 
shine as the stars for ever and ever." 

135. May One Refuse to Go to Church Because 
There Are Those in It Who Do Not 

Live Right? 
If this theory had been correct Peter and John 
would have left the group of apostles because Judas 
was a member of the group. They were there not for 
the sake of associating with Judas, but for the sake 
of associating with Jesus. They could get the benefit 
of the words of Jesus ; they could receive the power of 
his presence for their own spiritual needs and for 
the work they had to do ; they could help him in his 
work and help other people, as they went about with 



Christian Living 136 

him and for him ; they could derive help from the char- 
acters and experiences of the faithful disciples. Judas 
could not hinder or lessen any of these things by his 
own unfaithfulness. Now your problem is precisely 
the same. You can find Jesus in your church ; you can 
worship him and enjoy his friendship there; you can 
help others and by your faithfulness and earnestness 
can help him. By standing for all that is right and 
noble and pure; by being firm in declaring that those 
who are not true should not be advanced to positions 
of responsibility; by trying in every way to be like 
Christ and to help others to be like him you can serve 
and honor him in any church. Paul's statement in I 
Cor. 5:11 certainly does not mean that good members 
should leave the church rather than keep company with 
evil members, but that they should not countenance 
their evil deeds by personal, social intimacy. 

136. Should a Church Change as the People 
Change to Keep Along with the Times? 
In some respects a church must change as the times 
change. For instance, its members change their mode 
of dress with the changing centuries ; they change their 
language, as new countries are discovered and the 
races mingle and develop. The Roman Catholic 
Church has made a great mistake in clinging to a dead 
language for so much of its ritual. (Paul made clear 
the advantage of talking in a language the people 
understood. I Cor. 14:6-11, 19, 27, 28.) The essen- 
tial truths and principles of Christianity do not change, 
but the church must adapt itself, so far as it can with- 
out violating any of its changeless principles, to the 
changing conditions of civilization in order that it may 



137 Difficult Bible Questions 

win the greatest possible number to the fold of Christ. 
The apostles walked; Wesley rode horseback. If 
they were alive to-day they would use trains. We light 
our churches by electricity, not with candles or crude 
lamps. We use the newspapers to advertise our serv- 
ices, spreading thus the Gospel invitation. As better 
musical instruments are manufactured the church uses 
them for its work. All the modern helps in Sunday 
school work and church life can be made a means of 
grace if the old power of the truth is not surrendered. 
It is pitiful to see a church trusting to these new appli- 
ances and methods for results when it has lost the glow 
and power of God's Spirit, but a Spirit-filled church 
can make use of these things to forward the progress 
of the " everlasting Gospel." Paul said : " I am become 
all things to all men that I might by all means save 
some" (I Cor. 9:19-22). 4 

137. What Is "Worldly Dress "? 

The wearing of ornaments seems to be forbidden in 
I Pet. 3 : 3. Let us bring this problem back to our 
never-failing test of love. Suppose some one whom 
you greatly loved were in need of food, or were lost, 
or in great distress which a message from you would 
relieve. You would make any sacrifice to send the 
food or the message, or to find the wanderer. This is 
the Christian's attitude toward life. He loves those 
for whom his Saviour died, and will make any sacri- 
fice to serve them. But there are nearer circles of 
friends and more immediate duties of home and com- 
munity life, and in these we must bear our part hap- 
pily and helpfully. We have a right to look, or try 
to look attractive, and to please those who are near us. 



Christian Living 138 

A Christian cannot, must not be extravagant, but he 
may dress correctly and tastefully. There is no sin 
in the wearing of ornaments as such ; the only sin can 
be in placing one's thought on these rather than on 
spiritual things and in using money needlessly which 
could be spent in service for others. A Christian 
woman's dress does not need to be ugly; it simply 
should not be extravagant. Peter, in the passage men- 
tioned, links the wearing of gold with braiding hair 
and putting on apparel. He does not mean that any 
of the three is wrong, but that the thought and care 
must be on inner rather than outward things. As for 
gifts of gold, many of these, such as wedding rings, 
for instance, are a precious part of the inner life itself, 
and their possession is a constant help in one's work. 
Do not get under bondage. The Christian is free to 
follow his own conscience in these matters. God 
wants us to be happy, beautiful and free. But all the 
time there will be at our hearts the tug of our brothers 
and sisters and the little ones who are in distress, and 
we will do what we can to save and help and cheer 
them. 

138. Is Public Confession Necessary to Forgive- 
ness by God? 

We do not think it is required of you. If you have 
wronged any one and can make restitution you ought 
to confess your sin to the person wronged and make 
restitution, but there is no need of public confession. 
We can easily conceive of offenses in which confes- 
sion would make greater trouble and do positive harm. 
If you have made your peace with God your own 
conscience must guide you as to further steps. Unless 



139-140 Difficult Bible Questions 

it is a wrong which can be rectified, or its consequences 
alleviated by confession, we do not think you are re- 
quired to make confession. 

139. Can One's Conscience Be Taken as an In- 

fallible Guide to Right Living? 

Not in its natural state, because it may be misled. A 
man may do w r rong, as Paul did, when he persecuted 
the church, with a conscientious belief that he is doing 
right. The conscience needs to be informed and 
enlightened. The converted man often discovers that 
habits and practises which his conscience approved 
before his conversion it condemns afterward when it 
has been quickened and educated by the Holy Spirit. 
Light and knowledge are necessary in order that the 
conscience may do its duty efficiently. 

140. How Can We Consecrate Our Heart and 

Life to the Lord? 

The question of consecration is one that frequently 
arises, yet when we stop to analyze it, it seems strange 
that there should be any difficulty about it. If you 
possess anything which you wish to give to another, 
you simply give it to him; it is just as simple as that 
to give your whole heart and life to God. We al- 
ready belong to him absolutely ; in consecration we are 
only returning what is his. The question how we can 
take ourselves out of God's hands should really be 
more difficult than the question how we may submit 
ourselves to him. Remember that God is always rea- 
sonable, always kind. Many of the things sometimes 
suggested to our minds when the subject of consecra- 
tion is brought up are not the suggestion of the Holy 



Christian Living 141 

Spirit, but of our own minds, or of disturbing spirits. 
There is no uncertainty about the voice of God. He 
only asks us to obey him when he makes duty clear, 
and has promised to give us grace and power always 
for the duties he gently lays upon us. There surely 
should be no unwillingness to submit our lives to him ; 
he can care for them and direct them much better than 
we. Consecration becomes easy when we approach the 
cross of Christ. We realize there that he gave him- 
self for us because we were sinners — because of this 
very unwillingness in our hearts to surrender our- 
selves to him. Knowing this it is not hard to commit 
ourselves absolutely to his love, trusting him to for- 
give our sins, to cleanse our hearts, to guide and to 
keep us. 

141. Can There Be Such a Thing as Uncon- 
scious Conversion? 

There are doubtless many excellent Christian people 
who, having been brought up in Christian homes, were 
so thoroughly surrounded by religious influences in 
their childhood that they might be said to have been be- 
lievers all their lives. This is the result of ideal Chris- 
tian training. Such persons might have no remembrance 
of any time when they were not believers, and they 
might have no impression of any special change, al- 
though conscious of steady growth and progress in the 
spiritual life. Even in such cases, however, there must 
come a time when fuller realization begins through 
regeneration by the power of the Holy Spirit, who 
preaches true repentance and by faith works conver- 
sion. Then the desire for more thorough consecra- 
tion and larger or more definite service makes itself 



142 Difficult Bible Questions 

felt, and such a period marks the true spiritual awaken- 
ing and new birth. 

142. How Can We Get Relief Out of Spiritual 
Darkness? 

The only way out of any form of spiritual darkness 
is a firm faith in Christ. Spiritual darkness always 
means that in some way or other we are doubting him. 
We are often tempted to think that something else is 
necessary to be done before we begin to trust him, 
some sacrifice to make, some duty to perform, some 
problem to be solved. But these things come after 
faith, not before it. Of course if some positive wrong 
has been committed this wrong must be righted before 
we can believe that Christ fully saves us. But where 
no such positive wrong has been done and no clear 
duty neglected, the first and indeed the only require- 
ment is to trust in Christ. You will be tempted to turn 
away from this advice because you have heard it so 
often ; but any other advice would be false. " Christ 
died for the ungodly/' There is our only place of 
peace and light. When you believe that he died for 
you, that he died to make possible the forgiveness of 
your sins and the cleansing of your heart, when you 
believe that because he died your sins are forgiven and 
your heart is cleansed, you will have peace, and you 
will find the Saviour near you, with his light and 
comfort and power. After all, it is no wonder that we 
feel sad while we are doubting him. You would feel 
sad if you were doubting your friend, your brother, 
your parent. And remember that he, too, is saddened 
by our doubt. Read again some of the rich promises 
of God's Word, and refuse any longer to doubt that 



Christian Living 143 

they were written to you as well as to any other of his 
children: Isa. 55; Ezek. 36:25-27; Matt. 5:8, 10; 
Matt. 7:7-11; John 7 : 38, 39 ; John 8 : 36 ; Acts 2 : 1-4, 
16-21, 39; Rom. 6; Rom. 8; II Cor. 7:1; Gal. 3; 
Eph. 3:14-21; Col. 3; I Thess. 5:23; Heb. 4:9- 
11; 7- 2 5'> 9- I1 ~ 1 4'> Heb. 10:1-22, 35; Heb. 11; I 
John 3 : 1-9, 22 ; I John 5:4; Jude 24 : 25. 

143. How Can We Get a Stronger Will Power 
to Resist Evil? 
" How can I acquire a stronger will power ? " Now 
the Bible promises all have a different emphasis. What 
God wants is that we should not count upon any power 
in ourselves, but rely altogether upon his power. So 
long as we are trusting in any power of our own we 
shall fail ; but while we are trusting in his power we do 
not fail. Notice the wording of this typical promise, 
Ezek. 36:25-27 (see how God wants to substitute his 
great self, his " I," for our sinful, weak and failing 
self) : " Then will / sprinkle clean water upon you, and 
ye shall be clean. From all your filthiness, and all your 
idols will / cleanse you. A new heart also will / give 
you, and a new spirit will / put within you ; and / will 
take away the stony heart out of your flesh, and I 
will give you a heart of flesh. And / will put my 
Spirit within you, and cause you to walk in my statutes 
and ye shall keep my judgments and do them." The 
secret of being kept is to let God keep us. At the time 
you realize your weakness most keenly, then is the time 
God will give his power most abundantly. Paul says : 
"When I am weak then am I strong" (II. Cor. 12: 
10). We wonder, and struggle, and fret, and try to 
find some new way, when, after all, there is only one 



144 Difficult Bible Questions 

way. " Trusting Jesus — that is all ! " Avoid being 
introspective. Take it for granted God is going to keep 
you; put all your dependence upon him; then plunge 
ahead and try to forget all about yourself in service 
for others. 

144. Is It Ever Right to Pray for Deliverance 
from Evil by Death? 

Many sufferers pray that death might come to re- 
lieve them of their sufferings and ask their friends to 
help them in such prayer. It is not right to do so 
because it is probably true that no human intelligence 
can be absolutely certain that any individual case is 
absolutely hopeless, except, perhaps, in cases of ter- 
rible wounds in which vital organs have been de- 
stroyed or large portions of human tissue detached. 
But in cases of sickness, no matter how severe, the 
old saying is generally true : " While there is life there 
is hope." Medical and surgical sciences now accom- 
plish feats which would have been considered miracles 
a few years ago. And beyond the powers of these 
miracles of science are the miracles of God, which he 
is still willing to perform. It is right to pray for relief 
from pain, and for deliverance from death. But it 
would not seem right, except in most extremely rare 
cases, to pray for death itself. Those last days or 
hours of life might bring the richest soul experience of 
the years and might, indeed, be necessary to put the 
finishing touch upon God's preparation of the soul for 
heaven. If the trouble is other than physical, if it in- 
volves the conduct of friends, or financial difficulties, it 
is still easier to see how God might find ways of reliev- 
ing the distress. Hearts are changed and blessings 



Christian Living 145 

received in most undreamed-of ways in response to 
fervent prayer. These friends would do well to ask, 
not for death, but for God's " very best " for them and 
theirs, and particularly that, before death comes, they 
be made absolutely and jubilantly submissive to his 
will. This will make their entrance to heaven more 
glorious, and all eternity for them more glad. 

145. Is It Right to Have a Shrinking from 
Thoughts of Death? 

Many feel a strange shrinking from death. You 
must not chide yourself too severely for this, for it is 
something experienced by many good people. A man 
may be truly brave yet have a shrinking from pain. 
He goes straight ahead toward the pain without the 
slightest thought of wavering, yet dreads the pain that 
waits him. Then, too, many shrink from the mystery 
of death. But there should be no real fear. Christ 
can and will save us from that. He conquered sin, 
which gives death its sting ; and he went through death 
and the grave triumphantly, and promises to be with 
each of us when our time comes to die. As a matter 
of fact, however, there is apparently much less dis- 
tress connected with the experience of death than 
people generally think. Nature usually provides a 
physical soothing and partial stupor which make the 
passing easy. When to this kindness of nature is 
added the infinite grace of Jesus, who takes us by the 
hand to lead us into the new home, there should be 
no apprehension at all. The deathbed of many be- 
lievers has been truly glorious. In these cases there 
was no numbness of nature, but a keenness of intellect 
which seems to pierce the veil and observe the realities 



146 Difficult Bible Questions 

of the spirit world. It should be our chief concern 
now to let God cleanse our hearts from all sin and 
to bring us unto a rich experience of his love. With 
this blessing and this companionship we may face death 
triumphantly and, both now and when our hour comes, 
shout with Paul : " O death, where is thy sting ? O 
grave, where is thy victory ?" 

146. How Can We Attain the Consciousness of 
Being a Child of God? 

Our spiritual problems are made simpler if we stick 
close to the question of sin. (Happiness or unhappi- 
ness, success or failure, safety or danger, all relate 
back to the fundamental problem of sin.) When any 
soul is in distress it should force itself back to a plain 
and emphatic settlement of the sin question. Now, are 
your sins forgiven or are they not? You have asked 
God to forgive you; what does he say? Your fears 
say he has not forgiven you; Satan says he has not; 
unbelief says he has not. But God himself says he 
has. Christ is saying to you, as he said to those who 
sought help from him long ago : " Thy sins are for- 
given thee." Are you going to trust all these false 
voices and refuse to believe him? Would he deceive 
you? Take him at his word. You will feel instantly 
the peace of forgiveness in your heart. The promises 
of cleansing from sin are just as emphatic. " He is 
faithful and just to forgive us our sins, and to cleanse 
us from all unrighteousness." " Then will I sprinkle 
clean water upon you, and ye shall be clean." Now, 
as you take God at his word in these matters of for- 
giving and cleansing, you will find yourself rejoicing. 
His presence will be a reality. You will know he is 



Christian Living 147 

your Saviour and your Friend. Future clouds will 
be dispelled by that heroic determination to trust his 
word about saving you from sin. Then, as you grow 
more and more busy in telling others about your glad- 
ness and leading them to trust him too, the light will 
grow brighter and brighter, your faith stronger, your 
strength for service greater. Don't worry about 
whether you have done right to stay in the church. 
You are in it. Xow make yourself a strong, efficient, 
faithful member by believing that the name of Jesus 
really means that " he shall save his people from their 
sins/' 

147. Is Alliance and Society with the Enemies 
of God Desirable for Christians? 

No, it is not. for it is forbidden and provokes the 
anger of God (Ex. 23:32; Josh. 23:6-7; II Cor. 6: 
14-17; Eph. 5:11; Deu. 7:4; II Chron. 19:21; Isa. 
2:6). It also provokes God to leave men to reap the 
fruits of them (Josh. 23: 12; Judg. 2: 1-3). Such as- 
sociations are ensnaring, enslaving, defiling, degrading 
and ruinous to spiritual and moral interests (Ex. 23: 
33 ; II Pet. 2 : 18, 19 ; Ezek. 9:1, 2 ; Isa. 1 : 23 ; Prov. 
29 : 14; I Cor. 15 : 33). They are a proof of folly, have 
evil consequences and are a sin to be confessed, deeply 
repented of and forsaken, and as they involve saints 
in their guiltiness and punishment and being unbecom- 
ing to saints, they should shun all inducements thereto 
(Prov. 12:11; Jer. 51:7; Ezek. 10th chap.; II John 
9-1 1 ; Jer. 51:6; II Chron. 19:2; Prov. 1:10; II 
Pet. 3: 17). The Bible exhorts us to shun all induce- 
ments to such associations, to hate and avoid them, 
calls us to come out of them and shows us the means 



148 Difficult Bible Questions 

of preservation from them (Prov. i : 10; II Pet. 3 : 17; 
Rom. 16: 17; I Cor. 5:9; Num. 16: 26; Jer. 51 : 6, 43; 
II Cor. 6: 17; Prov. 2: 10). There is great blessed- 
ness in avoiding and forsaking them, therefore saints 
grieve to witness such associations in their brethren, 
pious parents prohibit them to their children and 
persons in authority should denounce them. The evil 
of such associations is exemplified in Solomon (I 
Kings 11: i-8), Rehoboam (I Kings 12:8, 9), the 
Israelites (Ezek. 9:1-21), Judas Iscariot (Matt. 26: 
14-16). Let these and many others we know of be 
a solemn warning to us. 

148. How Can We Overcome Envy and Un- 
kindness? 

You need to pray to be strengthened in temptation, 
and to be given power to overcome those feelings. 
Envy and unkindness and worldliness are loath 
to loose their hold on the heart, but they will 
go if you ask for divine help in repelling them. We 
would advise you to connect yourself with some form 
of Christian work, either in the church organiza- 
tion or out of it. Visit the poor and the sick and do 
what you can to help them. Contrast your lot with 
theirs. Count your blessings and share them with 
others. You will find happiness and spiritual help in 
such a course. No matter how little you can do, do it 
gladly and with a joyful spirit. Do not allow yourself 
to mope and bemoan your own condition and short- 
comings. Leave it all in God's hands, " who knoweth 
all our infirmities." Hold fast to the great fact that 
Jesus " saves to the uttermost " and that means you, 
since you have accepted him. Confess him before men 



Christian Living 149 

and go on in his service and the blessing will not fail 
to come. Forget yourself and he will take care of 
you, as he has promised. 

149. How Did Fasting Come to Be a Common 
Religious Custom so That Even Our 
Lord Gives Rules as to It? 

In Matt 6 : 16 we read : " Moreover when ye fast be 
not as the hypocrites of a sad countenance; for they 
disfigure their faces that they may appear unto men 
to fast." Moses made no regulations in relation to 
fasting, and the custom does not appear to have been 
known before his time. In Judg. 20 : 26 we find the 
earliest Bible reference to fasting, and from an exami- 
nation of the Old Testament passages bearing upon it, 
it would seem to have been a national and not a re- 
ligious custom. The religious character of fasting 
seems to have been evolved out of the national fastings 
which the Jews inaugurated during the Captivity. The 
reign of the rabbis over Jewish affairs made national 
fasting into a religious ordinance and made it a burden. 
ts The spirit of priesthood which claims the guidance 
of men's consciences and lives must work their minute 
and multiplied requirements ; and is sure to delight in 
schemes which- put men's bodies and bodily habits 
under painful restraints/' No man is required by New 
Testament teaching to fast — to do so is no part of re- 
ligious duty. What Christ urges is simply this: "If 
you must fast, do so for God's knowledge and do not 
make a show of it." Geikie says of the extravagancies 
and insincerities against which the Lord protested: 
" When fasting the Pharisees strewed their heads 
with ashes, and neither washed nor anointed them- 



150-151 Difficult Bible Questions 

selves, nor trimmed their beards, but put on wretched 
clothing and showed themselves in all the outward 
signs of mourning and sadness used for the dead. In- 
sincerity made capital of feigned humiliation and con- 
trition. " It was this that Christ condemned. 

150. Does Not the Injunction Against Being 

Conformed to the World (Rom. 12:2) 
Apply to Fashions, Such as Shaving the 
Hair from the Face and the Wearing of 
Fashionable Dress? 
The injunction applies to the mind, as you will see 
by the context of the passage quoted. The Chris- 
tian must not adopt worldly principles, nor be governed 
by worldly motives. His life should not be conformed 
to the world. There is no virtue in wearing old- 
fashioned clothes, or in a man making himself con- 
spicuous in any way. Extravagance in dress and 
eccentricity in manner should be avoided. If the world 
had nothing by which to recognize a Christian but his 
manner of shaving, the man must be living a very 
poor life. If he is showing Christ's spirit in loving 
helpfulness, in magnanimity, kindness, forbearance, 
charity, he is more usefully serving Christ and ful- 
filling his obligations than he would be by shaving or 
not shaving. You remember that the Pharisees were 
irreproachable so far as outward appearance and ob- 
servance were concerned, but Christ denounced them. 

151. Is It Wrong for Christian People to Read 

Fiction? 

The early prejudice among the Puritans and some 
of their followers against the reading of fiction was 



Christian Living 151 

caused by the fact that so much of early fiction was 
vicious. It seems very unwise now to hold to this 
idea, because so many works of fiction are distinctly 
helpful. When the prejudice against fiction as such 
is analyzed it seems difficult to find anything true or 
solid about it. Christ himself was famous for his 
parables, which, aside from their authoritative spiritual 
value, were among the very best pieces of the world's 
literature. Pilgrim's Progress is fiction, and has prob- 
ably done more for the cause of Christ than any 
other one book except the Bible. Christian people 
should, however, use great care in selecting books to 
read, and should be quick to discountenance any book 
which has a harmful influence. While it is not neces- 
sary to cast aside all books which depict evil, yet any 
book in which evil is made to appear attractive, any 
book written by an author who seems to like sin — an 
attitude that it is not unfair to say some modern writers 
seem to have taken — should be condemned. There are 
many excellent novels — so-called — some of them con- 
veying spiritual truths, others full of interest because 
of their delightful portraiture of human character 
and action, and still others attractive no less for their 
brilliant ability than for the vivid description of scenes 
and events. There is also a very large class of novels 
that may be called worthless and even vicious. The 
habit of indiscriminate novel reading is generally ad- 
mitted to be one that has a deteriorating result on the 
intellectual powers of the reader. Those who read 
many novels acquire a passion for such literature ; they 
become creatures of wax, molded successively by 
every character they encounter, and partaking of the 
nature of all. The habitual novel reader ceases to 



152 Difficult Bible Questions 

think or originate for himself. Worse still, he gradu- 
ally loses all taste for more solid literature, and can- 
not peruse or absorb anything that calls for the slight- 
est mental effort. This applies to the vast array of 
publications which have no other aim than to excite 
the imagination and stir the emotions. If one will 
read novels, let them be only the best — standards 
of their class, by authors who write with a high pur- 
pose, and convey a wholesome as well as an interesting 
lesson. 

152. Does God Forgive Those Who Say They 
Only Forgive When Forgiveness Is 
Asked? 

It would be hard to make any such principle fit in 
with these words of Jesus : " I say unto you, Love 
your enemies ; bless them that curse you, do good to 
them that hate you, and pray for them that despite- 
fully use you and persecute you" (Matt. 5:44); or 
the words of Paul, quoted from Proverbs: "If thine 
enemy hunger, feed him ; if he thirst, give him drink " 
(Rom. 12:20; Prov. 25:21). In the passage in 
Matthew about forgiving " until seventy times seven " 
(Matt. 18:22) nothing at all is said about forgiveness 
being asked, though in Luke 17:3, 4 mention is made 
of the repentance of the trespasser. The point is that 
a Christian who has been wronged must have the for- 
giving spirit, whether forgiveness is asked or not. He 
cannot cherish bitterness and resentment in his heart. 
He must be like his divine Master, who prayed : 
" Father, forgive them," even while he was being cru- 
cified (Luke 23:34), and like Stephen, who prayed 
for his murderers as he died : " Lord, lay not this sin 



Christian Living 153 

to their charge " (Acts 7:60). But in the nature of 
the case, forgiveness cannot actually be received by 
the offending party until he has a sense of guilt and 
a desire for pardon. An offer of forgiveness would be 
meaningless to one who has no feeling of having done 
wrong. God has pardoned us long ago, but we really 
do not get that pardon into our consciousness until 
we feel our need of it and ask for it. So while we 
must love those who wrong us and must forgive them 
instantly and fully in our hearts as soon as the wrong 
is done, they cannot possess and enjoy our forgiveness 
until they desire and welcome it. Yet S. H. Hadley 
used to say, in telling about his work for the drunkards 
and outcasts: " If a man cheats me nineteen times I 
shame him out of his frauds by trusting him the 
twentieth." Certainly one who has not this forgiving 
spirit cannot expect nor receive God's forgiveness. 
Forgiveness is a detail of the greater feeling of love. 
We must love every one; and in doing this we auto- 
matically and instantly forgive all who wrong us. 

153. How Does a Forgiving Spirit Manifest It- 
self Toward the One Who Did the 
Wrong? 

A " forgiving spirit " means, first and last, a loving 
spirit. While we cannot prevent a feeling of deep 
grief where we ourselves are wronged, the greater 
grief ought to be for the one who has done wrong. If 
a son should wrong his mother she feels more sorry for 
the boy who has done wrong than for herself who suf- 
fers the wrong. The same ought to be true of hus- 
band and wife, brother and sister, neighbor and neigh- 
bor. There is love and forgiveness in the heart the 



154 Difficult Bible Questions 

moment the wrong is done. In some respects, how- 
ever, it is quite impossible to have the same feeling 
toward the wrongdoer before forgiveness is asked. 
Our affection for him, before the wrong, was largely- 
based on what we believed him to be; when we find 
that he is not the person we thought him to be our 
feelings of delight in his association and admiration 
for him necessarily undergo a change. Our great 
desire must be to bring him back to the purity which 
he has lost. And he himself cannot regain that lost 
purity till he has confessed his wrong and asked for- 
giveness. So, while, for our own sake, we freely for- 
give, and continue to feel and act kindly, yet for his 
own sake we must seek to lead him to a recognition 
and acknowledgment of his wrong. All these consid- 
erations will unavoidably affect the details of our con- 
duct. While every act must be kind, we must not 
allow the wrongdoer to think that we are insensible 
of the fact that he has done wrong, but we must show 
him that we are earnestly desiring his repentance and 
restoration. 

154. Is to Be Oppressed by a Sense of Sin for 
Which One Has Asked Pardon Proof of 
Non-forgiveness ? 

By no means. You should rather regard it as an 
evidence of a lack of faith. You must remember that 
you are not forgiven because of your consciousness of 
pardon, but because God for Christ's sake has blotted 
out your sins. God does not break his promises. 
Those who repent and plead to be forgiven for 
Christ's sake, at the same time renouncing their sins, 
are assuredly forgiven, whether they realize the fact 



Christian Living 155 

or not. If you owed a debt which you could not pay, 
and your creditor canceled that debt, you would not 
worry about your own consciousness, but would accept 
his assurance. Put the gloomy thoughts away from 
you, and, rejoicing in God's promise, go forward, care- 
fully avoiding a repetition of your sins. Assurance 
will come in time. 

155. Does God Only Forgive as We Forgive? 

The passage in the Lord's Prayer relative to the 
divine forgiveness of trespasses as we ourselves forgive 
others who have trespassed against us is to be inter- 
preted spiritually. We are debtors to God on account 
of our sins against him. We have neglected his wor- 
ship, have not honored him with our substance, have 
transgressed his holy law and have abused the bless- 
ings he has bestowed upon us. We ask him to pardon 
these offenses for which we in our own hearts feel 
that we cannot atone, for we are spiritually insolvent, 
and he forgives us not as a right, but as a gift of his 
divine grace freely bestowed. So we, in turn, are to 
forgive others, and all the more that they are unable 
to render us the material satisfaction which the world 
exacts in such cases. If misfortune has overtaken a 
man, so that he is unable to pay his honest debts, we 
must include him in the category of those entitled to 
our forgiveness ; but one who has the means to pay his 
just debts is not entitled to claim or expect considera- 
tion of this generous character, nor was the Lord's 
Prayer intended to convey such an impression. Else- 
where we are told to " owe no man anything/' and to 
" pay that thou owest." We are to show a merciful 
and forgiving spirit in all cases where it is needed, to 



156-157 Difficult Bible Questions 

forgive freely, but our Lord himself has recognized 
the validity of honorable obligations. To counsel 
otherwise would have been to encourage dishonesty 
and to put a premium on wrongdoing. The whole 
problem is a spiritual one — that of mercy and the 
exercise of a forgiving spirit in cases where it can 
properly be applied. We ourselves are not to ask 
God for that mercy we refuse to others who ask it at 
our hands. 

156. Once a Sin Is Forgiven, Will God Remem- 

ber It? 

God utterly blots out the record of the sin he has 
forgiven. This is very distinctly and emphatically 
promised in many passages of the Bible. Perhaps the 
most explicit is Ezek. 33: 16: " None of his sins that 
he hath committed shall be mentioned unto him: he 
hath done that which is lawful and right : he shall 
surely live.'' There are, however, warnings to the 
pardoned man that he must quit his sin. Having once 
been pardoned, he must be careful not to abuse God's 
magnanimity under the impression that God will con- 
tinue to pardon. There are many warnings of the 
peril that a man incurs who returns to an evil life after 
once being delivered from it. 

157. Does the Bible Commend Generosity? 

There are so many passages in the Bible commend- 
ing the generous heart that one may gather from a 
comparison of those noted below what may be called 
the Bible estimate of a model giver : Lev. 25 : 35 ; Deut. 
15 : 7; Ps. 68: 5; Ps. 10: 14; Isa. 1 : 17; James 1 127; 



Christian Living 158 

Deut. 14:29; Deut. 15:10; Prov. 19:17; II Cor. 8: 
12; Luke 21:3, 4. etc. He who gives gladly, gen- 
erously, unostentatiously, with kindness and considera- 
tion for the feelings of the recipient ; he who gives in 
his name who gave his life for us and through whom 
we have the gift of eternal life; who gives expecting 
no return, not even thanks ; who gives that he may 
have a heavenly treasury instead of accumulating a big 
bank account here to leave to others when he passes 
away ; who regards his wealth as a stewardship which 
he must use to the glory of God and the good of his 
fellow men — he is the model giver. We should not 
judge others, however, who may have a single great 
and worthy object in view. Those men and women 
who enrich the whole world by their gifts to noble 
causes that advance humanity should not be left out 
of the category of model givers. We know per- 
sonally some who devote their means systematically 
to the support of missions and the spread of the Gos- 
pel, or to the reclamation of the fallen, the amelioration 
of poverty, the cause of the sick, etc. America is rich 
in model givers of this class. 

158. Does Every Good Desire Come from God? 

It is impossible to say just what impulses proceed 
from self and what are the direct influence of God in 
the unconverted soul. Some impulses to kindness seem 
purely natural, such as the instinctive care of a mother 
for her child, which is found in beasts as well as in 
human kind. The affection of animals for people, like 
the affection of a dog for his master, is sometimes tre- 
mendously strong. While all these noble and beautiful 
things come from God, they do not necessarily indi- 



159 Difficult Bible Questions 

cate the presence of God in the soul. He has planted 
certain admirable traits both in the instincts of animals 
and the minds of men ; he also has, of course, the power 
of communicating with men, speaking to their minds 
and consciences by his Spirit and by his Word. Rea- 
son is higher than instinct and conscience is higher 
than both, but even conscience may not mean that God 
is dwelling in the soul. Conscience seems to be not 
so much the voice of God as the human faculty of 
hearing that voice. But at conversion God's Spirit 
comes into a man's soul. He is no longer outside, but 
within; mystically though actually linked to the man 
himself. The great change then is that a man finds 
himself loving God, eager to get his messages, anxious 
to please him. The impulses to do good, instead of 
being vague and weak, become definite and intense. 
The converted man feels that God is within him, mak- 
ing suggestions, awakening holy, unselfish, beautiful 
desires, and giving him power to carry out these good 
desires in vigorous and successful action. 

159. Must We Keep on Trying to Do Good 
Though It Is Unappreciated? 

Those who are of the household of faith are ad- 
monished " not to be weary in well-doing ; for in due 
season we shall reap if we faint not." And this ap- 
plies even to the small details of every-day life. There 
are many things that are discouraging, viewed through 
the lenses of the world's estimation, and the lack of 
appreciation for kindness or of gratitude for help ren- 
dered to others is not the least of these. Yet this need 
not trouble one who is doing good not for praise or 
reward and not even for thanks, but for the sake of 



Christian Living 160-161 

him who " went about doing good/' A truly noble 
spirit, inspired by the love of Christ and humanity, will 
not seek any reward beyond the approval of a good 
conscience and the knowledge that he is serving the 
divine will. The real merit in a good act largely lies 
in the fact that we do it from a spirit of brotherly 
love, without thought of recompense, and all the better 
if it can be done quietly and unostentatiously, even 
so secretly that the left hand does not know what the 
right hand doeth. (Matt. 6 : 3, 4.) God's secret serv- 
ice is the richest in spiritual rewards. 

160. Is the Neglect to Do Good, Sin? 

Yes ; we are commanded to do good, and not to do 
it is disobedience. The man who had one talent (Matt. 
25 : 24-30) was punished not for losing it but because 
he did not employ it. The people on the Lord's left 
hand (Matt. 25:41-46) were not punished for doing 
wrong but for neglecting to do good. 

161. How Can One Who Fell from Grace Be 

Restored to Grace? 

Any one who desires to return to the Lord or to a 
special state of grace once enjoyed can certainly do so. 
No one need ever fear that such a return is impos- 
sible so long as the desire is there ; it is those who have 
lost this desire who are in the most grievous danger. 
The way back is by exercising faith again. " Praying 
and feeling very repentant " will not accomplish the 
result unless you also believe. You must believe that 
" Jesus Christ is the same, yesterday, to-day and for- 
ever/' You must believe that anything he did for you 
once he can do for you again. You must literally 



162 Difficult Bible Questions 

and positively trust him to do for you now what he 
did for you in those happier days. You see, what 
causes all the trouble is doubting him. Doubt seems a 
slight thing, but it is enough to fill the whole spiritual 
sky with darkness, to take away all spiritual strength, 
and to make the spiritual path full of overwhelming 
difficulties. Trust Jesus again. Trust him to forgive 
your sins, and then cease worrying about them. Trust 
him to cleanse your heart, and then cease worrying 
about that. As you trust him to forgive and cleanse 
you, you will realize how near he is to you; this will 
awaken the old-time feelings of love and friendship for 
him, and with the returning love will come returning 
joy and power. 

162. Can One Be a True Christian Without Any 
Special Evidence of Growth in Grace or 
Progress in the Spiritual Life? 

Such an experience may, and doubtless often does, 
happen in the case of those who, though sincere be- 
lievers at heart, have never taken the first step toward 
those Christian activities which are the road to 
spiritual growth and development. Going to church 
is only a part of the Christian's duty. Having found 
the truth himself, he should strive earnestly to give 
it to others. There are many ways in which he can 
do service. By kindness and upright example; by 
quiet, unostentatious charity, seeking out the needy, 
who are to be found in almost every community; by 
visiting the sick, the prisoners, the shut-ins ; by read- 
ing to the aged and infirm; by taking an interest in 
missions, and, last but not least, by striving, in tactful 
and kindly ways, to arouse the same spiritual desire 



Christian Living 163 

you feel in your own heart, in the hearts of your 
church fellows. Many a Christian makes an excellent 
team-worker who cannot work well alone. Take the 
minister into your confidence. Tell him to help you to 
" get busy." If you feel led that way, connect with 
some Gospel mission and get right into the work. 
Don't hesitate to confess Christ at every fitting oppor- 
tunity ; it will strengthen you and give you confidence. 
Ask the Lord to open the way and to give you equip- 
ment and the power to reach the hearts of men and 
lead them to the cross. Ask in Jesus' name, nothing 
doubting, and you will receive. Do not be over- 
ambitious at the outset. Take the humblest oppor- 
tunity that offers and make the most of it, and hope 
for better things. Once entered in that service, what- 
ever talents you may possess will be in no danger of 
rusting through idleness. 

163. Is It Right for a Christian to Joke With 
His Fellow Employees? 

Innocent mirth is not a sin, nor should it be con- 
founded with wicked levity or godless conversation. 
If your fellow employees are non-Christians, their 
mirth will probably be of the latter sort, and should 
be avoided. There is a good-fellowship and whole- 
heartedness which is pleasant and agreeable, and many 
very good people are noted for their wit and humor. 
But mere worldly merriment, vain and empty conver- 
sation, and, above all, that species of wit which is 
low, coarse and debasing, should be shunned by any 
one who desires spiritual growth and a " pure heart/' 



164-165 Difficult Bible Questions 

164. Is It Possible to Be Truly Kind Without 

Being a Christian? 

We must not judge others, especially on general 
principles, and where we do not know the facts. There 
are many people who, while not professing Chris- 
tianity, are yet full of sympathy for those in suffer- 
ing. Kindness and generous helpfulness were promi- 
nent features of Christ's teachings while here on earth. 
He taught his followers to love one another and to 
cultivate the spirit of kindness to all who came within 
their influence and who needed help. He regarded 
any kindness shown to the needy, the sick, the prison- 
ers, the destitute as done to himself, and, equally, any 
indifference shown to the sufferers he condemned in 
the words "Inasmuch as ye have not done it to the 
least of these, ye did it not unto me." There was noth^ 
ing in his language to convey the lesson that kindness 
was to be confined exclusively to those who were of 
the faith. His own love and pity went out to the whole 
world. When the case is that of a believing brother 
who needs our help such a one has a double claim upon 
our practical sympathy as being a member of the 
household of Christ. 

165. Is It a Lie Not to Tell the Whole Truth to 

One Who Has the Right to Know the 
Whole Truth? 

It depends upon the circumstances of the case. By 
keeping back a portion of the truth one may give to 
a particular statement the color and effect of a lie, 
even though it should be literal fact. Conveying a 
wrong impression by whatever means is indirect lying. 



Christian Living 166-167 

On the other hand, we can imagine a case in which 
one might be silent from laudable motives as to cer- 
tain facts, the bringing out of which might serve no 
good purpose, but would involve others in sorrow 
or disgrace. Even in such a case the motive must 
be unimpeachable. As to the " right to know," there 
is none who has the right to know the innermost secrets 
of the heart save God. 

1 66. Should a Person Keep a Matrimonial En- 

gagement at All Hazards? 

It is an old and perhaps fairly true proverb that " a 
bad promise is better broken than kept," but its too 
general application gives opportunity for a fickle ex- 
cuse for promise-breaking, where all the obligations 
of honor and duty point to a different course. If, how- 
ever, it should be clearly shown that the promise was 
a bad one, calculated to make two lives miserable, and 
given impulsively and without experience, wisdom 
would suggest its reconsideration by both parties. 
While there is nothing more contemptible than a dis- 
regard for an honorable pledge, there is nothing more 
foolish than to hesitate at an honorable avowal of 
one's mistake before it is too late. 

167. Would a Christian Girl Be Justified in 

Marrying an Atheist? 

Try to answer Paul's question (II Cor. 6:15): 
" What part hath he that believeth with an infidel ? " 
The Christian girl who married such a man would be 
separated from him in the highest, holiest and best 
part of her nature by a wide gulf. Her husband would 
have no communion with her in the emotions and 



168-169 Difficult Bible Questions 

principles which should be the chief part of her life. 
We cannot imagine a union more uncongenial and 
unpropitious. We do not know what the penalty- 
would be beyond the grave, but we believe it would 
be misery for the wife on this side of it. 

1 68. Ought a Christian Minister Attend a 

Circus? 

We do not believe that a minister, any more than a 
layman, is to be condemned because he pays a visit 
to a circus. As a rule, such entertainments are in- 
structive and amusing, and free from objectionable 
features. There are probably very few men or women 
who haven't some pleasing recollection of the circus. 
There might be occasions, however, when, for various 
sufficient reasons, it would be obviously improper for 
a preacher of the Gospel to attend such a perform- 
ance. 

169. Is the Custom of Stated Salaries for Min- 

isters Such as Can Be Defended on the 
Basis of New Testament Teaching? 

Under the Levitical law due provision was made for 
the maintenance of the priests and teachers in the Jew- 
ish church, but nothing of this kind was known in the 
primitive Christian Church. It is distinctly implied, 
however, in various passages of the New Testament 
that the church had a duty to maintain its religious 
teachers (see Matt. 10:10, I Cor. 9:14, etc.). In 
the apostolic age this maintenance consisted in supply- 
ing their immediate personal wants (II Cor. 11:7, 8 
and Phil. 4: 16-18). In those early days the church 



Christian Living 170 

owned little or no property, but later specific pro- 
vision was made for the support of the clergy. This 
included fees for particular services, firstfruits, volun- 
tary offerings which probably supplemented any 
meager allowance from the church's treasury. There 
is no specific rule laid down in the New Testament 
on the subject. The ancient Jewish law is regarded 
by some as a precedent. It is very clear that, even in 
apostolic times, it was a recognized principle that the 
laborer was " worthy of his hire." In our own day 
a congregation would be considered very unappreci- 
ative of God's message to men if it did not support its 
own minister. 

170. Are the Methods of Preachers Who Use 
Slang and Colloquial Language in the 
Pulpit to Be Approved? 

If Christ was right and if the professed belief of 
all the evangelical churches of our country is right, 
viz., that man possesses a spiritual part which neither 
time nor death can efface, then and in that event the 
one fact which must forever overtop all other facts is 
this : that man's soul, or the spiritual part of a man — 
call it what you will — must be awakened to the con- 
sciousness that to " fear God and keep his command- 
ments is the whole duty of man." There is one thing 
that, in a Christian sense, is like the light of the sun 
compared with the light of the millions of stars which 
the sun's light hides absolutely, and that one thing is 
this : the soul's eternal salvation. If this is not true, 
then the professed belief of all of our so-called Evan- 
gelical churches is a farce, and the teachings of Jesus 
Christ are simply so much idle talk. If this is true — 



170 Difficult Bible Questions 

if the consequences are fraught with such awful des- 
tinies — then the kind of preaching which is most 
productive of bringing the most people to this con- 
sciousness is the best kind of preaching, view it from 
whatever standpoint you will. When a preacher of 
the Gospel delivers his message with strength and 
courage, dealing with the evils of his time, he doubt- 
less does his duty as a servant of Christ, as he under- 
stands that duty. The battle against sin is not one to 
be fought with kid gloves nor to be settled with polite 
speeches or elegant phraseology. Paul and Silas, when 
they preached in Thessalonica and were accused of 
" turning the world upside down," met with the same 
kind of criticism that is visited upon some modern 
preachers and evangelists. That preacher or evan- 
gelist who never strikes fire, or arouses opposition, is 
an indifferent servant. We need to-day zeal and ear- 
nestness in the pulpit, even more than literary or ora- 
torical ability. Simplicity and directness, strength and 
gentleness, fervent persuasion and humble appeal — 
each has its proper place. Luther's words have been 
described as " half battles " in their intensity and 
f orcef ulness ; Weaver used the dialect of the coal-pit; 
Jerry McAuley, that of the prison and slums, and Sun- 
day that of the ball-field and the thoughtless multitude. 
There are times when the modern minister or evangelist 
feels that he is dealing with an antagonist, to cope with 
whom he can use at times only the homely sling of 
David and a vulgar pebble of the brook. God in his 
wisdom uses many diverse instrumentalities in reach- 
ing the hearts of men, and multitudes are moved and 
won by methods that would not influence and might 
even repel others. The real test lies in the result of 



Christian Living 171-172 

the work. If it finds acceptance and souls are won 
who then should be against it? 

171. Should a Man Going into the Ministry 

Have Always Possessed the Highest 
Character, or Does It Matter What He 
Has Been? 

The Lord chooses his own instruments, and some- 
times makes what seems to mortals a strange choice. 
Saul was a persecutor and " the chief of sinners " 
before he became Paul the faithful apostle. Thou- 
sands have been taken from the ranks of sin and after 
undergoing a change of heart have become valiant 
captains in God's army. John Bunyan, the converted 
tinker ; John Newton, once infidel and libertine ; Rich- 
ard Weaver, the drunken pitman, and thousands on 
thousands of others have been called from the depths 
of sin to become active workers for souls. Every mis- 
sion in the land can point to once notorious sinners 
now redeemed and laboring as preachers and evan- 
gelists, and not a few as regular pastors. The fact 
that some of our ablest spiritual leaders, in all ages, 
have been thus chosen demonstrates that a man's 
past sins, when pardoned through redeeming grace, 
should not weigh against him among Christians, since 
all are sinners and under condemnation by law. 

172. What Is the Basis for the Respect and 

Confidence Which We Accord Ministers? 

In I Thess. 5:12, 13 the apostle commends the 
leaders in church work — pastors, elders and teachers — 
to the respect and confidence of the congregation. 
They were to recognize their office and treat them 



173 Difficult Bible Questions 

with respect, giving attention to their admonitions and 
responding liberally to their requests for material aid 
in the Lord's work. The church in Thessalonica had 
been lately organized ; some of the ministers were prob- 
ably new to the place and the people and Paul urged 
that they be cordially received. They were specially 
chosen laborers in the vineyard and were entitled, if for 
no other reason than that they had been selected for 
places of such importance and responsibility in the 
Gospel ministry and to work for the salvation of souls, 
to reverent love and cordial support. Above all this 
they should be well received " for the very works' 
sake." It was advice which might be taken by many 
congregations to-day with great advantage, especially 
in dealing with any new spiritual leader who comes 
among them. 

173. Is It Right for a Christian to Take More 
than the Bare Necessities of Life? 

It is perfectly right that one should enjoy all the 
good things of life in moderation, always keeping in 
view what is due from himself to others, and the duty 
of helping those who are in need; but indulgence in 
luxuries, extravagance in any form, and all pleasures 
that are other than innocent, educative, recreative and 
healthful, are to be avoided. There is nothing to be 
gained by living the life of an ascetic or a misanthrope. 
The Almighty gives us life to make the best of it we 
can, and it is better to walk in the brightness of the 
sunshine than in the gloom. One who diffuses sun- 
shine and happiness is more likely to be serviceable 
in the upbuilding of the kingdom of righteousness 
than one who takes existence here as a penance. 



Christian Living 174-175 

174. May a Christian Take an Oath in the Wit- 

ness Box Without Offending Against 
Christ's Injunction, "Swear Not"? 
The judicial oath or solemn asseveration or promise, 
as in the presence of God, that you will tell the truth, 
should not be confounded with oaths of another char- 
acter. An oath to take vengeance, uttered in the name 
of Deity, is an illustration of the perverted use of a 
solemn adjuration. So, also, is an oath taken in levity. 
An appeal to God, or to any sacred thing, was a custom 
among the ancient Hebrews, who used such oaths in 
private and official business. The Christian custom of 
taking judicial oaths was founded upon the Jewish, 
the oath on the Gospels in court being the legitimate 
adaptation of the Hebrew mode of placing the hands 
upon the Book of the Law. There are certain sects, 
including the Mennonites, Quakers and Moravians, 
who apply literally the words of Christ, " Swear not 
at all," and therefore regard all oaths as unlawful. 
In view of all the facts, the taking of a judicial oath, 
or promise before Deity to tell the truth and render 
exact justice in the cause at issue, must remain a mat- 
ter to be decided by the conscience of the individual. 

175. How Can We Feel Assured of God's 

Pardon? 

It is so simple and so easy that many people miss 
it. They seem to think it is impossible that so much 
joy can come from such a simple thing. That thing 
is to trust God. Doubt and unbelief shut out all the 
glory and peace of salvation; faith lets them in. But 
before you can trust God you must be certain that 
you need him. Only sinners need him, those who are 



176 Difficult Bible Questions 

appalled by the enormity of their failings and faults 
as seen in the light of him to whom sin is impossible. 
Only he who has been frightened by the lightnings of 
divine wrath and who has been stunned by the accom- 
panying terrifying thunders of " thou shalt!" "thou 
shalt not " of Mount Sinai can fully appreciate the 
certainty that the lightning has spent its force on the 
cross and the rumblings of anger have been stilled on 
Calvary, never more to harm those who flee there in 
childlike helplessness. They trust the Father who so 
loved them that he gave his only begotten Son to be 
that Brother and Friend who constantly holds out wel- 
coming strong arms while he soothingly assures: 
" Fear not, I will comfort thee." Let us think of our 
children, infants if you please, or even grown-ups. 
Think how miserable and unhappy they would be if 
they were all the time wondering whether or not we 
loved them; if when they had asked us to forgive 
them for doing something that displeased us and we 
had assured them that we did forgive them they should 
wonder whether or not we meant it, and should keep 
coming to us again and again asking forgiveness for 
the same offense. Theirs would be a very unhappy 
childhood ; so we are unhappy when we do not utterly 
trust the love of your father God. 

What more can he say than to you he hath said, 
To you who for refuge to Jesus have fled? 

176. Are We to Address Our Prayers to God 
the Father or to Jesus? 

One of the very greatest arguments for the deity of 
Jesus is that he allowed people to kneel and worship 



Christian Living 177 

him. The apostles were horrified when dwellers in 
pagan cities attempted to worship them, and even the 
angel who talked with John refused to be worshiped. 
" See thou do it not/' he said. But Jesus accepted 
worship as his due. He forgave the sins of the man 
sick with palsy (Matt. 9:2), and of the woman who 
came to anoint his feet (Luke 7:48). Others ob- 
jected to his exercise of this power, but he would not 
retract. One of the earliest historical characteriza- 
tions of Christians was that " they offered prayers to 
Christ as God." This has been done all through the 
history of Christianity. And the results prove that it is 
a right thing to do. People ask Jesus for forgiveness 
and help and receive what they ask for. That was the 
simple prayer which changed the life of S. H. Hadley : 
" Lord Jesus, can you help me ? " "I and my Father 
are one," Jesus said. The form of address makes no 
difference. The ordinary form is to address the Father 
in Jesus' name ; but it is helpful rather than otherwise 
to vary this form occasionally with a direct address 
to Christ. 

177. What Shall Be Our Attitude in Prayer as 
to Whether God's Will or Our Will 
Should Prevail? 

We must always remember in praying that God 
knows everything and we know very little. We often 
deny the earnest requests of our children because we 
know that what they ask will do them harm rather than 
good. It has sometimes happened that when friends 
have prayed insistently for the recovery of loved ones, 
other calamities and sufferings, perhaps worse than 
death, have overwhelmed them. So our prayers should 



177 Difficult Bible Questions 

end like Christ's own prayer : " Nevertheless, not my 
will but thine be done." What is most important in 
prayer is to enter into such close fellowship with God, 
to have such intimate conversation with him, that we 
come to have something of an understanding of what 
he himself desires. No matter how strong our own 
wishes may be, there should always be the stronger 
and deeper wish that God's will be done. And we 
must remember that his will is our best welfare and 
that of all our friends. Sometimes when a Christian 
is praying for something not specifically promised in 
the written Word, he seems to receive an " assurance " 
that God wishes to do certain things for or through 
him. After such a deep, clear, unmistakable assur- 
ance he is justified in praying vehemently, battling 
against the forces of doubt and wrong, holding fast 
to the promise and remembering that God " cannot 
deny himself." Especially can we pray in this man- 
ner when the prayer is for the forgiveness of our sins, 
the cleansing of our hearts, or our endowment with 
the Holy Spirit, for these things are plainly, specifi- 
cally promised in his Word. In cases of sickness, 
while there are many promises for health, we know 
that we and all our friends must some time die. 
While using all the human means and skill available 
we should pray, always in the name of Christ, that 
health may be restored. And while there is no doubt 
that many sicknesses would be healed if God's people 
had more faith, yet we must be willing to let God 
choose the time when he takes our loved ones to him- 
self. And when they go we should not grieve but 
rejoice to know that they are safe with him, awaiting 
our coming in the new home. 



Christian Living 178 

178. Are We to Take All Our Troubles to the 
Lord in Prayer? 

We are assured that if we seek first the spiritual 
blessings — " the things of the kingdom " — all the rest 
will be added unto us, since he knows we have need 
of them. We should be satisfied, therefore, to put 
faith in God for all our daily needs, and to do the 
best we can to help bring this about, relying on his 
blessing to crown our efforts. There are many things 
we need not enumerate in our petitions. Mr. Spur- 
geon, when his church committee met to consider 
appeals for help, would pick out a few letters and, 
after glancing at their contents, would say : " We 
won't trouble the Lord about these; I'll attend to 
them myself/' God loves to be helped, and he has 
endowed us with reason and other faculties for that 
purpose. He will always bless the efforts of the be- 
lieving, self-reliant Christian who goes ahead on 
simple faith. There are, however, many good people 
who take comfort in laying all their troubles before 
him and who will take no step without prayer. They 
find it a daily and almost hourly necessity. We have 
no word of adverse criticism for these dear ones, who 
live in an atmosphere of prayer. There are others 
who submit the conduct of their lives to him, but 
without taking up those things that seem small and 
trivial. It is a matter of temperament and doubtless 
both are right. But if we have the broader, deeper 
faith, we will learn to trust him and to ask in our 
prayers only those things that are spiritually or 
materially vital. We have an unquestionable right to 
take all our real troubles to the throne — troubles of 
temptation, of doubt, of anger, of ill health, of want 



179 Difficult Bible Questions 

and distress, of friends who need to be prayed for, 
etc. If we choose to omit the trivialities, trusting him 
for them, it is better so. He knows all about us and 
we should have faith that he will supply all our needs 
as he has promised (Phil. 4: 19). 

179. What Are We to Do to Pray More Ef- 
fectively? 

Prayer is simply the wire that brings the electricity 
of God's power down to our needs. It is true that we 
have no " power," no spiritual power, in ourselves. 
All we can do is to make way for God's power in us. 
" It is God that worketh in you, both to will and to 
do of his good pleasure." You say you seem to have 
lost your power in prayer. It may prove to be a very 
helpful and useful thing to you to feel just that way. 
You are finding out what we must all find out before 
God can do greater things for us and through us, that 
you have no power of your own. " When I am weak, 
then am I strong," wrote Paul. The best way to pray 
is to realize that we have not only no power of our 
own, but not even any wisdom of our own to ask for 
the things we need most. We must seek God 
directly; get into touch with him; ask him what he 
wants us to have, what he wants us to do. This leads 
us to a new conception of God's will. We begin to 
realize how strong it is; we begin to feel sure that 
God will work out his will in our lives. We cannot 
compel the wills of other people to yield to God; 
but when our own wills are absolutely surrendered 
to him, and our faith takes hold upon him, he will not 
only work out his own will in us, but will show us 
how best to persuade others also to yield their lives to 



Christian Living 180 

him. Do not worry; do not fret; do not doubt. 
Leave everything to the infinite power of God, and 
trust him to do the very best for you, and, through 
you, for those you love. 



180. How Can We Do Everything to the Glory 
of God? 

This exhortation in I Cor. 10:31 refers to our mo- 
tive, our purpose in life. The one supreme purpose of 
every Christian life should be to glorify God — that is, 
to reflect credit and honor upon him. A patriot wishes 
to bring honor to his country, a wife to her husband, 
a pupil to his master, a friend to his friend. If we 
truly love God we shall be anxious that he shall be 
understood and obeyed and honored and loved by the 
world. The whole matter becomes simpler when we 
relate it to Christ. In Col. 3: 17, where Paul repeats 
this same idea, his words are : " Whatsoever ye do in 
word or deed, do all in the name of the Lord Jesus/' 
The true friend of Jesus wishes to please him in all 
things, and earnestly desires that all men should love 
and honor him. Therefore, since he is known as a 
Christian and bears the name of Christ, he must do 
nothing un-Christlike, nothing that will bring reproach 
to the name of Christ. Instead of taking pleasure out 
of life this way of living brings vast pleasure into life. 
All pure and wholesome pleasure is increased infinitely 
by the thought of Christ's love. As the song of birds 
and blossom of flowers reflect the beauty and glory 
of God, so do the innocent, natural joys of a Christian 
show the world God's kindness, his beauty and his 
goodness. 



181 Difficult Bible Questions 

181. Should We Persist in Prayer Though God 
to All Appearance Does Not Answer? 

We need constantly to guard against being self- 
centered in our prayers. Of course, God wishes us 
to tell him what we want in the same simple way that 
a child tells his parents. But it is necessary to be en- 
tirely willing that God's will shall be done, not ours. 
If we truly love him we shall come to be anxious, 
not so much that we shall be gratified as that he shall 
be gratified. What we shall be particularly eager about 
is to get better acquainted with him; to learn more 
of his will; and to seek by our efforts and our faith 
to have his will done in the world. But if the gift is 
something good and pure and worthy and we cannot 
help desiring it for ourselves, then we may keep on 
asking for it, either until it is received or until he 
makes us sure that it is not his will that we should 
receive it. At the same time we must remember that 
God is omniscient, all-wise. He sees into the future 
where we cannot. His ways are past finding out, and 
his design for us oftentimes beyond even our most 
sanguine hopes. He alone, however, knows the time 
and the circumstances under which his blessings and 
the answers to our prayers are best calculated to meet 
our requirements. He is our omnipotent Father, our 
kind Counselor and Friend. What more can we ask? 
All the way through we must trust him, never doubt- 
ing for a minute that he loves us, that he longs to give 
us everything that will make us truly happy. Per- 
haps he wants you to believe more positively that this 
gift is his wish for you and that he will actually be- 
stow it. " According to your faith be it unto you." 
" He that spared not his own Son but delivered him 



Christian Living 182 

up for us all, how shall he not with him also freely 
give us all things ? " We have a right to look to our 
Father to supply all our needs, physical and spiritual — 
not to grant us luxuries or such things as the world 
esteems most, but to give us what we really stand in 
need of. There is, however, a supreme request which 
we ought to make and even to be importunate until we 
get it, namely : a clean heart, a contrite spirit, a soul 
at peace with God through the love of his dear Son 
who died for us. If we ask these in all faith and 
sincerity, he will surely grant us forgiveness. It is 
not necessary to continually urge for pardon of the 
old sins— the old life; incessant pleading shows our 
lack of faith. Take God at his word; then, having 
once established this new relationship and having be- 
gun the life of the kingdom, we have the Master's prom- 
ise that " all things will be added unto us." Our dear 
Father knows what we need. He knows, if we are 
sick, how we long for health, and if we have pain, how 
we sigh for relief. Then, too, we have a right to ask 
him to bless such means as are being used for our 
physical restoration. We should not forget that now, 
as of old, he is still able to " pardon all our iniquities 
and to heal our diseases." He is still the great Physi- 
cian, who cures both the soul and body, if we only 
have faith in him ; and he it is who gives us strength to 
bear our afflictions, and transforms the furnace of 
trial into a place of blessing. 

182. How Can I Learn to Pray? 

The important thing about prayer is not to ask for 
what we want, but to find out what God wants. We 
are urged to bring our requests to God, but with every 



182 Difficult Bible Questions 

prayer there must be the willing assent : " Not as I 
will, but as thou wilt." Unless we are very careful 
our prayers will be selfish. We ask for things simply 
because we desire them, forgetting that in many cases 
God cannot answer our prayer without taking the thing 
we ask away from some one else. In praying we 
should think always of others, and how the granting 
of our petition will affect them. We must try to get 
God's point of view and understand what bearing the 
granting of our prayer would have on the whole prog- 
ress of his kingdom. The first essential in praying is 
to come into definite personal communion with God 
himself. Often in prayer there comes the definite 
revelation of God's will, so that we seem to know 
what he plans and purposes. With this assurance will 
come a definite faith that the thing we ask will come 
to pass because it is God's will. We must pray in the 
name of Christ; we must become part of the great 
plan he is working out; we must pray that certain 
things be done because we love Christ and know that 
Christ wishes to have them done. So the way to be- 
come effectual in prayer is to come closer to Christ; 
to trust him to forgive all our sins and cleanse our 
hearts; to become intimate friends of his so that we 
shall understand his wishes and long to have them 
carried out; to let him so change our hearts that we 
shall love others more than we love ourselves, and 
shall pray chiefly not that we shall be made happy but 
that others shall be blest; to have such a clear vision 
of his love and power as will lead us to a faith that 
his will shall be carried out in our lives and that our 
prayers must prevail because they coincide with his 
almighty will. 



Christian Living 183-184 

183. Is There Any Limit to the Prevailing 

Power of Prayer? 

Jesus placed no limitations on the prevailing power 
of prayer. He has said, however, that we ought to 
seek first the things of the kingdom, and all the rest 
will be added; that is, a sufficiency for our needs. We 
should strive to know what are the things for which 
we should pray, and that are according to his will. 
Thus, to pray for wealth or for power could not be 
considered as coming in this category. The granting 
of such desires might be followed with evil to our- 
selves and others. Hence, it is right to say that we 
should pray for those things that he knows to be best 
for us, and which are in accordance with his will. 
The reference to praying for the removal of mountains 
is a figure of speech designed to show the vastness of 
God's munificence when our faith rises to meet it. 
The prayer of faith can remove mountains of difficulty 
from our path, and can overcome the seemingly insur- 
mountable. The believer, therefore, should ask to be 
led that he may not pray amiss, through a wish to 
indulge in mere worldly desires. Many good Chris- 
tians who live by faith have acknowledged in their 
experience instances in which their prayers have been 
denied, and they have been able to see later what a 
calamity it would have been to them had their desires 
been granted. 

184, Does God Punish in This Life with Sick- 

ness and Other Misfortune? 
The Bible does not teach that all trouble comes from 
God as a punishment. It recognizes the fact that 
trouble is in the world, and, while it has some very 



185 Difficult Bible Questions 

definite things to say about it, it does not attempt to 
give a complete solution of the whole problem. Heb. 
12:5-11 declares that God does in some instances 
discipline or " chasten " those whom he loves, but 
this could hardly be called punishment (see also 
Deu. 8:5; Ps. 94 : 12 ; John 15:2). Sometimes, how- 
ever, calamity is a definite punishment, as in many 
cases during the history of Israel, and particularly 
in their exile. The book of Job is a beautiful explana- 
tion of a form of suffering which has the double pur- 
pose of disciplining the soul and glorifying God. Noth- 
ing can bring such credit to God as the demonstration 
made by a soul that trusts and praises him in the midst 
of misfortune. Paul and the other apostles gloried in 
their opportunities to suffer for Jesus 5 sake. They 
rejoiced " that they were counted worthy to suffer 
shame in his name " (Acts 5:41). They felt that he 
had borne so much for them that they wanted to bear 
something for him. The Bible nowhere encourages 
people to dodge suffering; it exhorts them to bear it, 
while at the same time it exhorts them to lessen the 
sufferings of others, and help them bear their woes 
(see James 1 : 2-5 ; I Pet. 4 : 12-19 \ Gal. 6:2). 

185. What Is the True Doctrine of Restitution? 

It is very clearly set forth in the Scripture that 
restitution should follow repentance. The change of 
heart may come before or after the act of restitution 
takes place, but in either event the convert will feel 
bound to make restitution at the earliest possible mo- 
ment and in the fullest manner. It is expected of us 
that we shall make it right with our brother and we 
have no right to ask God to bestow on us the fulness 



Christian Living 185 

of his gracious pardon until we do this (see Neh. 5: 
10, 11; Luke 19:8; Rom. 13:8). In his Gospel work 
Evangelist Moody emphasized restitution wherever 
practicable as a necessary adjunct to complete salva- 
tion. A few principles, however, are fixed, and apply 
without exception to all such cases. In the first place, 
you must bring yourself to agree to obey God at any 
cost. This is precisely what Jesus meant by his stern 
words about the right eye or the right hand. He 
probably did not mean that a circumstance would ever 
arise in which a man should pluck out his eye or cut 
off his hand. He thought too much of efficiency for 
that. He wants two-eyed and two-armed men in his 
army. But he did mean that it is far more important 
to obey God than it is to have two arms and two eyes. 
We must become so desperately in earnest to be right 
with God that we promise him that when he makes his 
will clear we will obey. Now that does not mean 
that we must go right off and do some fantastic or un- 
reasonable thing before God has made his will clear. 
We must wait till his will is clear. That is all the 
consecration he ever asks from anybody : to obey, step 
by step, as he makes the way unmistakably plain. 
" My sheep know my voice/' he said. If you are not 
sure it is his- voice speaking, wait till you are sure 
before taking the step. Where any property is in- 
volved, even if the amount is very small, it should 
be returned to the owner or his heirs. You will find 
such a procedure easier than you fear. People do 
not ridicule the " conscience fund." They admire a 
man who is trying to do absolutely right. In the 
case of conduct in which others are involved the 
matter is more difficult. If your confession in- 



186 Difficult Bible Questions 

volves another make very sure that the offense was 
really a serious matter and confer with those involved 
before making any statement. As to making financial 
restitution out of funds absolutely needed for present 
use, that problem is more difficult. In such a case it 
would be wise to make confession to those who were 
wronged, and ask them to give you time to make full 
restitution. Above all, think of God as a friend, who 
is trying to lead you to a place of perfect happiness, 
not as a tyrant demanding obedience to harsh and 
arbitrary rules. He is our best friend. You may win 
peace by trusting him. Then he will guide and 
strengthen you in untangling the problems and un- 
doing the mistakes of the past. 

186. May We Pray with the Same Assurance 
for Another's Salvation as We Do for 
Our Own? 

We know that God is concerned for those who are 
still rejecting him even more than we can be, and loves 
them even more than we can love them. We can 
have greater influence to bring our dear ones to Christ 
if we have a cheerful, bright, trustful experience. We 
must remember, however, that God does not save 
people against their wills. In all our interpretations 
of Scripture we must be reasonable, interpreting each 
passage in the light of all the rest. The promise in 
John, then, cannot mean that God will save one who 
refuses to be saved. So we cannot always pray for 
others with the same assurance as we pray for our- 
selves, for we have not control of their wills, as we 
have of our own. But sometimes the assurance may 
come from the Holy Spirit that a friend is going to 



Christian Living 187 

yield, just as evangelists often have assurances in 
prayer that certain campaigns will result in great 
spiritual victory. Keep on praying; keep on trusting 
that God will do every possible thing to win your 
friend's love; let him see in you a peace and joy and 
confidence that will attract and win him. There will 
probably still be seasons of intense, passionate inter- 
cessory prayer, and in some such season you may 
receive the assurance that your friend is about to yield 
to the Saviour. Don't say or think that the case is 
" hopeless." There are no such cases. Christ can 
reach and save and forgive and bless " whosoever 
will." 



187. What Is Meant by Keeping the Sabbath 
Day Holy? After One Has Gone to 
Church, What Else Is Required and 
What in the Line of Pleasure Is Per- 
missible ? 
Paul, who apparently had to answer many ques- 
tions concerning Sabbath observance at a time when 
legalists were urging the most rigid conformity with 
the strict Jewish laws on the subject, wrote: " Let no 
man judge you in meat or in drink or in respect of 
. . . the Sabbath days " (Col. 2: 16). When the ques- 
tion of the obligation of the Gentile converts in the new 
church to observe the forms of the old religion was 
discussed by the apostles in council for the first time, 
the whole subject of legalism was simplified in two 
verses (see Acts 15:28, 29). Jesus himself rebuked 
the old slavish restrictions which were so prominent a 
part of the teachings of the Scribes and Pharisees, and 



187 Difficult Bible Questions 

showed them that the Sabbath was made for man, 
meaning that it was designed for our common human- 
ity and for the doing of those acts which would con- 
duce in largest measure to the general good. An act 
which is not in itself sinful but rather commendable, 
such as a deed of kindness, of charity, of urgent help 
and even of absolutely indispensable labor (which if 
left unattended too might entail loss or suffering), 
might thus not only be regarded as justifiable on the 
Sabbath but even as a duty. In general, the observance 
of the day may be summed up in rest and worship. 
No labor that can be done on other days should be 
performed on the Sabbath, but it is not to be a day 
devoted to social pleasure or amusement. It is the 
Lord's day, and we ought to spend it in a manner be- 
coming its character. The question of visiting must 
be one for the individual conscience. There may be 
visits that come within the range of Sunday pro- 
prieties. Even the rigid Jews were permitted a " Sab- 
bath day's journey/' presumably for recreation and 
exercise, and we cannot believe that they shut off all 
social intercourse. There is a wide difference, how- 
ever, between such happenings and the carrying out 
of a deliberate purpose of spending a portion of the 
day on social calls. 

The gravest danger that confronts Christian parents 
in regard to Sunday conduct is that by a too strict 
regulation they will make the day actually distasteful 
to the children. The day should be literally happy, and 
any plan that tends to make the children gloomy and 
dissatisfied does more harm than good. Story-telling 
is always a delight to children. They like to hear a 
good book read aloud. Get them to take turns in 



Christian Living 188 

reading aloud. Winter and summer alike, long walks 
are in order, and always delightful. Do not be afraid 
to let them run and laugh. Explain to them that it is 
best not to indulge in games because the habit of play- 
ing games on Sunday is coming to be a real national 
peril, and is taking people away from God and the 
church. Provide some refreshments for them; let 
them help in preparing them. There could be no harm 
in carrying the refreshments on their walk and eating 
them at the walk's end. Show them how they can find 
God in nature. Make them feel that Christ is the 
" God of the open air," and that he loves health and 
happiness. In such an atmosphere they will grow to 
love Bible talks and will come to realize that Christ 
is a delightful friend and Sunday a delightful day. 
Give them something to do. If they can take flowers 
or fruit to the sick or poor, or go to sing for shut-ins 
or at some afternoon service, they will find the day 
still fuller of blessing. 

188. How Should the Sabbath Be Spent in a 
Section Where There Are No Church 
Privileges? 
It should be spent in prayer to God, in praise and in 
meditation on his Word. This is to be done, where 
possible, either in the privacy of one's own apartment, 
in the family, or in the assembly of the faithful. 
Where public worship in the sanctuary is not prac- 
ticable, its substitute is to be found in the assembling 
of a few in the home and there reading and expound- 
ing the Scriptures, first asking a blessing on the effort. 
There are in isolated parts of this great country many 



189 Difficult Bible Questions 

sections without church buildings* Little gatherings 
of friends and neighbors are held for worship and 
often a sermon by some devout minister of the Gospel 
is read aloud by some one present to the edification 
of all. All labor should be set aside and everything 
that will distract the mind from the sacred duties of 
the day. The children, too, should not be forgotten. 
Their instruction in the Word is an essential part of 
the duties of the Sabbath. 

189. Does a Christian Always Feel the Same as 
to His Salvation and Its Fruits? 

Suppose we begin, in trying to find an answer for 
this problem — which could be matched in countless 
lives — by quoting these words from Paul : " God is 
able to make all grace abound toward you, that ye, 
always having all sufficiency in all things, may abound 
to every good work" (II Cor. 9:8). That's com- 
forting, isn't it? Whatever our problems are, then, 
we are not going to worry about them, because God's 
grace is so abundant. Almost every difficulty in life 
is solved by just getting a little more of God's grace. 
He is going to take away your anxiety, and make you 
happy; you can count on him for that. But not even 
perfect Christians " feel " the same all the time. An- 
other word for feeling is emotion, and that very word 
implies motion, change, fluctuation. Our feelings are 
affected by many things — health, sleep (or the lack 
of it), conditions of the air, etc. In bad health, and, 
especially in cases where nerves are overstrained 
and the brain overwearied, there is very likely to 
be depression and oversensitiveness. Now let us 
analyze and see what makes us Christians. You hate 



Christian Living 190 

sin ; you love God ; you wish every one well ; you long 
that others shall love God's Word. Now thank God 
for all the grace he has given you, and ask him for 
more. Read his wonderful promises of cleansing and 
believe he means them for you. Then, disregarding 
your feelings and living actively for others, keep on 
believing that he keeps his promises for you, moment 
by moment (see Ezek. 36:25-27; II Cor. 7:1; I 
Thess. 5:23, 24). 

1 go. How Can We Overcome Fear as to Our 
Salvation? 

Many good people are troubled by fears and self- 
accusations which come from own imaginings or 
from the tempter, rather than from the Holy Spirit. 
It may be some comfort to know that there are many 
cases where sensitive souls have suffered great tor- 
ment because of similar accusations and fears. Do 
you not see, in the first place, that these feelings can- 
not be reproofs from God, because if they were they 
would be definite and emphatic? When God accuses 
us of anything we know exactly what he means. He 
does not tease and perplex us by talking in riddles and 
in enigmas. Jesus said : " My sheep know my voice." 
It is one of the offices of the Holy Spirit to " convict/' 
but conviction is a plain, definite thing that tells us 
when we have done wrong and just what the wrong is. 
What God regards is the motive of our act, and it is 
very plain from your letter that at every step you 
meant to do the right thing. All you need to do now 
in order to have peace is to stop doubting God and 
begin to trust him. Remember that what saves you 
fully is not anything that you do or promise, but what 



190 Difficult Bible Questions 

God has done in the gift of his Son and what he has 
promised in his Word. Do not grieve God any longer 
by distrusting him and wondering whether or not he 
is kind. You would feel deeply grieved if your chil- 
dren doubted and feared you in this way. Even the 
strange, evil thoughts which come to you do not con- 
demn you because they are hateful to you and you try 
to banish them. Wesley said : " I cannot prevent 
the birds from flying over my head, but I can prevent 
them from building nests in my hair." So we can- 
not prevent evil thoughts coming to us, but we can 
drive them away as we look to God for speedy de- 
liverance. It is not necessary to " go forward " be- 
fore you can receive the gift of the Holy Spirit. No ! 
Nothing is necessary except to believe at once that 
God does give us this gracious gift, " for the promise 
is unto you and unto your children and unto all 
that are afar off, even as many as the Lord our God 
shall call " (Acts 2 : 39) . Read the wonderful promises 
for cleansing and for the filling with the Holy Spirit : 
Ezek. 36:25-27; Zech. 13:1; II Cor. 7:1; Rom. 6 
(the whole chapter); Heb. 10:1-23; I Thess. 5:23, 
24; and Heb. 13 : 20, 21. Take your stand firmly upon 
these and other promises, believe that God meant them 
for you, and refuse any longer to live in fear and dis- 
tress. He is abundantly able to save and will save 
" to the uttermost." 

Do you remember that the first word of the angel 
who announced Christ's coming to the shepherds was 
" Fear not " ? You are being tormented with fear. 
This fear is the cause of your spiritual distress. You 
must deal with yourself just as you would deal with 
a child who is afraid of ghosts. Tell him there are 



Christian Living 191 

no ghosts ; there is nothing to be afraid of. Now the 
thing that torments you is just as untrue as the child's 
thoughts about ghosts. Your ghost is the thought that 
God is not kind. This is not true. He is so kind that 
he sent Christ to save you. Since he did so, why 
should you fear and doubt any longer ? " Believe on 
the Lord Jesus Christ and thou shalt be saved " is just 
as true for you as it was true for the Philippian jailer 
and for the millions more who have tested it. But if 
you will not believe, if you insist on fearing instead, 
you will continue to live in torment. Do not wait for 
a " right feeling/' That cannot come till you stop 
fearing and begin to trust. Perhaps you do think of 
yourself too much. Fix your eyes on Christ. Realize 
his great love and power, and remember that he loves 
you just as much as he loves anybody. He surely 
will save you. Take him by faith as your Saviour. 
Begin to live for others. Spend what strength you 
have in service for others, and he will give you more 
(Isa. 40:29-31). 

1 g 1. Can a True Christian Wilfully Sin? 

This question usually revolves about the passage: 
" Whosoever is born of God doth not commit sin ; for 
his seed remaineth in him; and he cannot sin, be- 
cause he is born of God " (I John 3:9). As we have 
stated many times the whole volume of Scrip- 
ture must be taken together in answering any 
question. Now the whole message of the Bible seems 
to be built upon the assumption that it is possible for 
any one to sin. The temptation of Christ seems to 
imply even he could have yielded; otherwise tempta- 
tion would have no meaning. Paul said he was con- 



192 Difficult Bible Questions 

scious of the possibility of becoming " a castaway " 
(I Cor. 9:27). While this passage from John is 
extremely difficult, we may, perhaps, interpret it in this 
way — that while a person is loving God he cannot sin. 
The love must drop out of his consciousness first. 
Righteousness means the desire and effort to obey God ; 
so that while we are loving him we are not sinning. 
Sin is "a wilful transgression of a known law"; and 
God does not account an act sinful when we do it be- 
lieving that it has his approval. The way to keep 
from sinning is to keep this love for God ever present 
in our consciousness. While we have it our deeds will 
not be sinful. But we may at any time put it away, 
or allow ourselves to lose it, and then we shall yield 
to sin. A wilful sin means that one sins, saying : " I 
know that God does not wish me to do this, but I am 
going to do it." And certainly it is not an extrava- 
gance of language to say that while one is conscious 
of loving God he cannot say that. 

192. Is It True that the Closer We Live to 
God the More Trouble He Sends Us? 

We think that God's treatment of his children is 
directed to their development. If he sees that trou- 
ble and suffering will lead to that end he will ad- 
minister them; if prosperity will best promote develop- 
ment he will send that. The same difference is made 
by judicious parents and teachers in the treatment of 
children. Some children develop better by kindness 
than by severity, while others would make no progress 
if they were not treated severely. 



Christian Living 193-194 

193. Is Uncharitableness Compatible with 

Christianity? 

No one should go into the business of judging 
others. But a Christian who is unkind and cross is 
certainly an anomalous creature. If the New Testa- 
ment teaches anything it teaches that the fruit of the 
religion of Jesus is kindness, charity, friendliness, 
neighborliness, love. Love is not incompatible with 
sternness and an earnest opposition to everything that 
is wrong. But the real Christian ought to convince 
every one who knows him that his heart is tender and 
kind. We ought, however, to recognize the fact that 
often persons with thoroughly kind hearts have a 
gruff and rugged exterior and manner. Also, intense 
pain, long-continued sickness, overstrained or dis- 
ordered nerves will sometimes make an individual 
appear impatient who might otherwise be most patient. 
We ought to recognize these differences of tempera- 
ment and the unusual strain put by circumstances upon 
certain souls. We should believe and experience and 
teach that the grace of God is great enough to remove 
all petulance and unkindness from the soul, but while 
advocating and urging this belief we should ourselves 
be most patient with those whose faith has not yet 
grasped the truth that complete deliverance from un- 
pleasant tempers is possible. 

194. How Can We Reconcile the Doctrine of 

Good Works as Taught by James with 
That of St. Paul? 

There is an apparent contradiction between Rom. 
3 : 28, " Therefore we conclude that a man is justified 



195 Difficult Bible Questions 

by faith without the deeds of the law," and James 2 : 
24, " Ye see then how that by works a man is justified 
and not by faith alone." In order to harmonize the 
apparently opposing doctrines it is to be remembered 
that the two apostles were writing for two different 
classes of readers, both of whom were liable to run to 
extremes. Paul wished his hearers to understand that 
good works did not avail to save a man whose heart 
had not been changed. It was through his faith in 
Christ that he was accepted and that he could not 
earn salvation. James, on the other hand, was writing 
for people who were disposed to do no good works 
at all, but to rest contented with their own salvation, 
claiming that faith was sufficient. He told them that 
such faith did not avail. Faith without works was 
dead — was in fact no faith at all. The explanation 
which reconciles the two is that true faith always 
leads to good works, and if there are no good works we 
are justified in inferring that the faith is not genuine. 

195. What Do the Scriptures Teach Us of Good 
Works? 

As with all things that are good, Christ was an ex- 
ample to us in good works (John 10 : 32 ; Acts 10 : 38). 
Good works called good fruits, fruits meet for re- 
pentance, fruits of righteousness and works and labors 
of love (James 3:17; Matt. 3:8; Phi. 1:11; Heb. 
6: 10) are by Jesus Christ wrought by God in us to the 
glory and praise of God (Phi. 1:11; Isa. 26:12). 
The Scriptures are designed to lead us to do them in 
Christ's name, but only they who abide in Christ can 
perform them (II Tim. 3:16, 17; Col. 3:17; John 
15:4, 5). Though heavenly wisdom is full of good 



Christian Living 196 

works, justification and salvation are not attainable 
through them (James 3:17; Rom. 3:20; Eph. 2:8, 
9; II Tim. 1:9). Saints created in Christ unto good 
works and exhorted to put them on are full of and 
zealous of them (Eph. 2:10; Col. 3:12-14; Acts 9: 
36; Tit. 2 : 14) . They should not only be so but should 
be rich, stablished, fruitful and perfect in them, ready 
and prepared unto all of them which they are to mani- 
fest with meekness and to which they are to provoke 
each other without ostentation (I Tim. 6: 18; II Thess. 
2:17; Col. 1:10; Heb. 13 : 21 ; II Cor. 9:8; Tit. 3:1; 
Heb. 10 : 24; Matt. 6 : 1-18). God will remember these 
good works which shall be brought into the judgment 
and there will be an evidence of faith (Neh. 13: 14; 
Eccles. 12 : 14 ; Matt. 25 : 34-40) . 

196. How Much of the Lord's Work Ought a 
Christian to Do — One Who Has Home 
Duties to Attend to? 

God expects his people to give their lives unre- 
servedly and absolutely to his service. Whether one is 
at work in the home or in the church, there should 
be the consciousness that the work is being done for 
God. " Whatsoever ye do, in word or deed, do all in 
the name of the Lord Jesus " (Col. 3 : 17). The ques- 
tion of how much time should be given to God's service 
in the home and how much to God's service in church 
and community must be settled in the individual con- 
science. " Duties never conflict." There is always 
one thing to do which is the thing God wants done at 
that particular time. It is probably true that a mother's 
first duty is to her home, though there are exceptional 
cases in which a woman may be called to leave her 



197-198 Difficult Bible Questions 

home for broader work, and every mother must culti- 
vate a deep interest in the needs and sufferings of 
those outside the home circle and do all she can to re- 
lieve them. But women who are kept close at home 
should not feel that their lives are being wasted. They 
are training lives which may bless multitudes. Su- 
sanna Wesley was a true mother and homemaker, do- 
ing her work there and giving to the church and the 
world two great spiritual leaders. Home must be kept 
bright, neat, happy, cheerful, worshipful. Church and 
community duties which unfit women for their work 
at home, or take them too much away from their chil- 
dren, should not be undertaken. 

197. What Is the Best Way to Worship the 

Lord? 

The best worship is a faithful, loyal, adoring, prayer- 
ful service; an upright, reverent walk before men, 
" bringing forth fruits of righteousness " for his glory. 
The Samaritan woman asked the same question of 
Christ, and you will find his answer in John 4:21-24. 

198. How Can We Reconcile the Widely Differ- 

ing Views of Equally Well-meaning 
Christians? 

In the passage, John 7 : 17, "If any man will do his 
will he shall know the doctrine/' Jesus is speaking 
simply of the question of the divine source of his 
teaching. He was constantly repeating the assertion 
made in the preceding verse : " My doctrine is not 
mine, but his that sent me." The Jews thought he 
spoke with his own human authority ; he asserted that 



Christian Living 198 

his authority came from God. And he told them that 
the reason they could not perceive this was the sinful 
stubbornness of their hearts. " If you were really will- 
ing to do God's will," he told them, " you would know 
that my teaching comes from him." It is this fact 
that makes faith in Christ a fair spiritual test; those 
who reject him are not really willing to obey God; 
those who are really on the lookout for God's guidance 
and who will actually submit their wills to him will 
learn the truth about Jesus. While not implied in 
this particular verse, the question involves another 
problem, which is why " equally well-meaning Chris- 
tians " differ so widely on religious matters, when the 
promises of divine guidance are so numerous and so 
emphatic. One would reasonably think, if God prom- 
ises to guide every one who will allow him to do so, 
that all who do yield themselves to him would see 
everything alike. Briefly, we may say that most of 
the things Christians differ about are not essential. 
God does promise to guide in vital matters, but not 
in non-essentials. Read Paul's statements about the 
charity Christian believers ought to manifest toward 
one another concerning matters about which they dif- 
fer. Then, too, many people think they disagree con- 
cerning things about which they really do agree. 
They all see limited parts of one great truth, like the 
two knights who, coming up to an inn from different 
directions, fell into a dispute as to whether the shield 
hanging before it was of silver or gold. They began 
to fight, and in the struggle reversed their positions, 
whereupon each saw that both had been right, the 
shield being gold on one side and silver on the other. 
Not only our points of view but our mental capabili- 



199 Difficult Bible Questions 

ties differ widely; some can understand a specific 
truth or fact, others cannot. We must be tolerant and 
charitable, believing that God is blessing and leading 
those who differ from us as well as those who agree 
with us. But there are certain great vital principles, 
upon which all Christians can and do agree. 

199. How Can a Christian Escape the Criticism 
of Those Who Do Not Agree with His 
Methods? 

Christians need not expect to escape unjust criticism 
at times. There are good, well-meaning people who 
take the narrow view, and would compel all Chris- 
tians to be of one type — their type, of course — and 
to believe precisely what they believe and worship 
in all respects as they themselves worship. This is 
altogether wrong. You may remember what Jesus 
said to some of these faultfinding folk who desired 
him to rebuke an independent worker (see Mark 9: 
40). Our heavenly Father looks at the hearts of men 
and regards their inmost thoughts and desires as of 
far greater consequence than outward forms and cere- 
monies. Moses had trouble in his time with the form- 
alists, and see how he answered them (see Num. 11 : 
26) ; and Paul, in the midst of his great apostolic mis- 
sionary work, had occasion to rebuke some of his 
followers whose overzeal led them to criticise a few 
good people who did not choose to copy their methods, 
but struck out a path for themselves (see Phil. 1 : 15- 
18). If you go on energetically doing your best in a 
humble way, and asking divine guidance daily, you 
can afford to overlook the critics. Keep in constant 
touch with your church and get on friendly terms with 



Christian Living 200 

your fellow members. Try hard to put aside all feel- 
ing against individuals, no matter what their attitude 
has been in the past. We think you might cultivate 
the social side of church membership to advantage. 
One who holds aloof certainly misses much in the way 
of Christian fellowship and sociability. 

200. What Shall I Do to Become the Good 
Christian Worker I Used to Be? 

" I am not as good a Christian or worker as I used 
to be," is a complaint often heard. Thousands of 
professing Christians could make this same complaint. 
Removal to a new home, the death of consecrated 
Christian friends who encouraged and guided us in 
other years, gradual yielding to the influence and pres- 
sure of other interests and desires — these are among 
the countless causes of inactivity and unconcern on 
the part of those who were once zealous Christian 
workers. Further, one's views or one's tastes may 
change with passing years, and the tasks one once 
delighted in may not be so congenial as before. Or, 
more seriously, one's faith in some of the details of the 
creeds of earlier years may have been weakened, and 
this weakened faith has caused a hesitancy about try- 
ing to guide others. What shall be done ? In the first 
place we must come resolutely back to Christ. What- 
ever may have happened to our old faith we are still 
sure that he is the Master of our souls. We must con- 
fess our shortcomings, ask his forgiveness, and ask him 
to set us at work again. We must be strenuous and 
uncompromising in making right whatever wrongs 
have crept into our lives during these years of neglect. 
He will freely forgive. He will give us a new vision 



201 Difficult Bible Questions 

of himself, a new vision of old truths. He will show 
us what he wants us to do now. Opportunities will 
open — it may be to take up the very tasks we laid 
down; it may be to take up new tasks more in line 
with our present interests. But we must begin at once 
to do some definite thing for Christ, and when that is 
done another task will surely be at hand. We dare 
not delay another hour to return to our fidelity and 
our zeal. We must think not only of Christ's dis- 
appointment during the faithless years and of the loss 
to our own lives, but of the burdens we might have 
lifted, the heartaches and tears we might have pre- 
vented, of all the people who have had sad hours or 
wrong hours that we might have saved them from, or 
who are wrong now because we were unfaithful. We 
dare not add another moment to those unfaithful years. 

201. Can One Be Saved and Yet Be Unkind? 

Salvation by faith does not release a Christian from 
the duty of being kind. That is a dreadfully distorted 
view which some people appear to take. Our faith in 
Christ should be a faith that brings a cleansing from 
unkindness, selfishness and impatience, and that fills 
the heart full of love. Among the fruits of the Spirit 
Paul names " love, peace, long-suffering, gentleness, 
meekness. " The wonderful 13th chapter of I Corin- 
thians gives a vivid picture of what a Christian's life 
among others should be. As for overwork and weari- 
ness, it is perfectly true that they may so strain our 
mental and nervous system as to put it into an abnor- 
mal condition. In our rapid, high-tension American life 
this condition is very common and we should do all in 
our power to avoid it. God's command to rest is as 



Christian Living 202 

definite as his command to work. Between our work 
times we must take what rest we can, and then trust 
God to keep us sweet and patient and kind during the 
hard hours of work. 

202. What Cure Is There for One Living Under 
a Cloud of Spiritual Doubt? 

Suppose you had lost your sleep for two or three 
nights. This would put your brain into a thoroughly 
abnormal condition. You would probably have all sorts 
of doubts and fear and misgivings, and what you would 
need to rid yourself of these would be not prayer but 
sleep. God made your body according to certain laws, 
and to keep it in correct working order you must con- 
form to these laws. If you break the laws, even inno- 
cently, your first religious duty is to repair the physical 
damage. If our brains are overstrained or the delicate 
nervous system is overstrained or deranged in any 
way our brains will manufacture queer and abnormal 
and distressing thoughts and feelings. First of all in- 
sist upon getting well. You have faith enough in 
Christ to tell him simply and frankly that you cannot 
figure these things out in your present state, and ask 
him to make it possible for you to rest. Then as your 
mind and nerves grow stronger associate with the most 
spiritually minded people you can find; attend their 
religious services. Accept whatever of their teaching 
you can without mental effort and leave the rest till 
you get enough stronger to consider it. Do the same 
with your Bible reading. Accept what is plain and 
easy and simple, and leave the difficult passages till 
you are better. Above all, remember that of all kind 
and gentle and sympathetic friends Jesus is the best. 



203 Difficult Bible Questions 

He wants to make you well; he wants to drive away 
the clouds. Just let him be the friend he wants to be, 
and his light will drive the darkness away (see II Cor. 
4:6). 

203. How Can One Have Harmony Between 
One's Higher and Lower Selves? 

David prayed a beautiful prayer in the nth verse of 
the 86th Psalm : " Unite my heart to fear thy name." 
Charles Wesley prays for 

"A heart in every thought renewed, 
And full of love divine; 
Perfect and right and pure and good, 
A copy, Lord, of thine!' 

Scripture promises for the cleansing of the heart 
from sin are numerous and positive. But the fact re- 
mains that even after the heart has been cleansed by 
the power of the Holy Spirit a struggle goes on with 
one's lower or animal nature. The heart itself, that 
is, the will and the affections, may be united and con- 
sistent, but the body has tendencies away from the 
right. So long as life lasts there will be this battle 
between the body and the soul, the battle described in 
Paul's strenuous words in I Cor. 9:27 (American 
Version) : " I buffet my body and bring it into 
bondage." But the struggle with the bodily impulses 
need not disturb our Christian peace. It is different 
from the struggle James speaks about in his reference 
to the " two-souled man." This is a good translation of 
his phrase, " double-minded man." That is a terrible 
and grievous situation, in which a man's inmost soul is 



Christian Living 204 

divided, part set on the good and part set on the evil. 
But when we receive the blessing of a " united heart," 
when we have what Jesus called the " single eye/' 
then we may set ourselves jubilantly to face the strug- 
gle with all the forces that would oppose us, including 
our own physical nature, knowing that we shall be 
constantly " more than conquerors through him that 
loved us." 

204. Does a Christian Ever Have Evil Desires? 

The word " desires " hardly covers the problem. It 
deals not so much with desires as with the question of 
love or good feeling toward another, or the lack of 
such good feeling. In discussing these problems it 
helps us to remember Jesus' summary of the law, 
" Thou shalt love God ; thou shalt love thy neighbor," 
and Paul's statement, " Love is the fulfilling of the 
law." Whenever we have an unloving or unkind feel- 
ing toward another we have sinned. Whenever we are 
indifferent as to whether or not an act pleases God, 
particularly when we persist in an action after we 
know it to be displeasing to God, we have sinned. 
The Scriptures teach very clearly that God, through 
Christ, provides a grace which will keep our hearts 
kind and loving all the time and will keep alive there 
the sense of our love to God. Of course, when another 
commits an act that is hurtful to ourselves or to others, 
there can be displeasure at the act, there can even be 
indignation; but in the perfect Christian the very 
displeasure or indignation would be connected in some 
way with love. This was the case with the anger of 
Jesus ; he was angry that people were trying to thwart 
his works of love. But, as stated before, there is sin 



205-206 Difficult Bible Questions 

the moment one persists in an action while believing 
that it is displeasing to God. A person may be a Chris- 
tian and still have such lapses, but he may also press on 
to a higher Christian state in which the soul is so 
filled with love that such lapses do not occur. 

205. Must a Converted Person Give Up the Use 

of Tobacco? 

If you have come to the conclusion that you ought 
to give up the use of tobacco it is your duty to do so. 
You remember the principle laid down by the apostle 
Paul for similar cases : " There is nothing unclean of 
itself; but to him that esteemeth a thing to be un- 
clean, to him it is unclean " (Rom. 14:14). The 
serious feature, according to this rule, is not the use of 
tobacco, but is that you are doing something you be- 
lieve you ought not to do. A Christian who is con- 
vinced that a certain thing is wrong ought immediately 
to abandon it, without any question as to what the 
penalty of wrongdoing is. You will suffer, but is it 
not worth suffering to put yourself right with God? 
You may be sure that if you ask God for strength it 
will be given you. There are multitudes of men who 
have been delivered from rum, tobacco and other en- 
slaving habits who could tell you that an honest, sin- 
cere, persistent effort made in God's strength is sure to 
be successful. 

206. Can a Person Be a Christian and Use 

Liquor Moderately? 

Liquor, like everything else in this world, poisons 
included, has its uses, but these are mainly medical. 
It is not an article of food nor a necessity, and there 



Christian Living 207 

is no excuse for the indulgence of a habit which, even 
in its most temperate aspect, is pernicious, morally 
and physically, like all other sinful indulgences. The 
Bible admonishes us to avoid all such practises, and 
especially to avoid drink. The " temperate drinker/' 
who believes he is doing no wrong in tampering lightly 
with this great evil, should remember that he is in- 
curring a double responsibility — risking the wreck of 
his own soul and body, and also leading others by his 
bad example to a like fate (see Cor. 8:9-13 and 
10:21, 31, 32; Rom. 14:21; Matt. 18:6, 7, and other 
passages). 

207. How Are We to Drive Away Harrowing 
Thoughts of Our Past Misdeeds? 

Even David had these troubles. Does he not say in 
Ps. 51:3: "My sin is ever before me"? But God 
has promised to forgive our sins, and we must try to 
do the same. It should not be hard to believe that he 
forgives our sins when he has stated so often and so 
emphatically that he will do so : " I, even I, am he that 
blotteth out thy transgressions" (Isa. 43:25); 
" Though your sins be as scarlet, they shall be as white 
as snow " (Isa. 1 : 18) ; " As far as the east is from 
the west, so far hath he removed our transgressions 
from us" (Ps. 103:12). After you have trusted 
Christ to forgive your sins you should give yourself so 
earnestly and energetically to service for others in his 
name that you will have little time to think about the 
past. Some converts make a mistake in dwelling too 
much on past sins in telling about their redemption. 
It is sometimes helpful to others to tell of our sins in 
testifying to God's pardon, but we must be careful not 



208-209 Difficult Bible Questions 

to do it too much. As for responsibility for our 
thoughts, we have quoted a number of times Wesley's 
saying : " I cannot prevent the birds from flying over 
my head, but I can prevent them from building nests 
in my hair." Thoughts of evil are suggested to us, 
but we can repel them by our will power, helped by 
the grace of God. 

208. What Was the Origin of the Mite Box? 

The mite box is supposed to have had its origin in 
the suggestion furnished in the New Testament story 
of the widow's mite (Mark 12 : 42). A mite was equal 
to about half a mill; hence the idea of furnishing a 
receptacle for offerings of the smallest denomination. 
Just when mite boxes were first used is unknown. 

209. On What Scale Should We Give to the 

Lord's Work? 

There is no definite scale laid down in the Gospels 
for our gifts toward the Lord's work, although there 
are various passages on the subject. Many good people 
even today adhere to the tithing system and find satis- 
faction in it, while others, who give " according as God 
has prospered them," find that where love stimulates 
their generosity their gifts are blessed to themselves 
and others. If we lavish all our prosperity on our- 
selves and our families, leaving little or nothing for the 
Lord's work, we are " robbing God/' It is well, there- 
fore, to make him a partner in all our increase, and 
a sharer in all our benefits. Since everything we have 
comes from his hands, we should not hesitate to ac- 
knowledge it by a generous return. We know of sev- 
eral worthy people who systematically plan to devote 



Christian Living 210 

a good share of their income to the church, to mis- 
sions, to charities, and to various philanthropies. One 
of these friends carries a list of some sixteen mission- 
aries in foreign fields, whom he supports, and with 
whom he is in more or less regular correspondence. 
Nor does he let other good causes suffer, although the 
one dearest to his heart — the spread of the Gospel — 
may receive the largest share. Another person devoted 
a large percentage of the profits of an immense busi- 
ness to the support of a chain of home missions. He did 
not neglect church work or other causes, and prosperity 
always stood by his side. We believe in systematic 
giving, however much or little may be our gift, and 
whatever we give let it be done without ostentation, 
but modestly and gladly, and it will not fail to bring a 
blessing. 

210. Is It Possible for a Christian to Be Deeply 
Interested in Some Earthly Work and 
Ambition, Music for Instance, and to Be 
Equally Interested in Personal Work for 
Souls? 

It is not at all likely that the Master wishes you to 
give up your music. The history of Christianity and 
the history of music are closely intertwined. In fact, it 
is hard to conceive what Christianity would have been 
without music. Many a soul has been won to Christ 
by the singing of a hymn. And even instrumental 
music at the hands of Spirit-filled performers may 
bring positive spiritual blessing. God has special need of 
consecrated masters of music now for two specific tasks 
- — to oppose the tendency to make music contribute to 



211 Difficult Bible Questions 

the baser instincts, and to raise the standard of music 
used in Christian work. This does not mean that a 
Christian musician should be interested only in what 
is called sacred music. The best secular compositions, 
vocal and instrumental, may be studied and rendered. 
But for the Christian there will always be the thought 
of God in his work and the desire that souls shall be 
spiritually blest. Be sure to think of Christ as a great 
Friend rather than a great taskmaster. Get on the 
closest possible terms with him, asking him to cleanse 
your heart and fill you with his Spirit, and make you 
feel his anxiety that people shall be saved and blest. 
Then he will show you how to use his gift to help for- 
ward his work. 

211. What Pleasures Must One Sacrifice in Join- 
ing a Church? 

God does not ask us to make sacrifice for its own 
sake. When he asks us to give anything up, it is be- 
cause he knows it would be harmful to us to keep it. 
In all our thoughts about God we must hold with a 
firm grip the great fundamental truth that he loves us. 
We cannot think rightly or feel comfortable without 
starting here. Because he loves us he wants us to be 
happy. He does not want to take away our happiness, 
but to give us more. And he knows that we can be 
happy only as we love and serve him. He really asks 
us to give up nothing, except to give ourselves to him. 
When we realize that we belong to him we also realize 
that certain things harm us, and that certain other 
things may have a harmful influence upon others. We 
are living for him, and for the people for whom his 
Son died. All these questions settle themselves quite 



Christian Living 212-213 

easily then. Wholesome athletics make our bodies 
stronger to do his work. But we know that dancing 
has injured the moral and spiritual life of many, and 
that the great majority of plays have objectionable and 
harmful features. So the sacrifices that seemed hard 
at first are seen to be really not hard at all, and we 
find more happiness in the consciousness that we are 
pleasing and helping him than we could ever have 
found in any form of self-indulgence. 

212. Is It Right to Accept Saloon Money for 

Church Work? 

When Christian institutions accept ill-gotten wealth 
for any purpose, knowing how such means have been 
obtained, they give quiet sanction to the crime. The 
early Christians were forbidden to eat the flesh of 
offerings made to idols ; then how much should Chris- 
tians abstain from money obtained as the price of 
crime. Christianity would better die than become a 
partner of sin and an abettor of distress. No doubt 
every dollar the saloonkeeper offers is blood money 
taken from the mouths of starving women and chil- 
dren. 

213. Law and Grace — Difference Between. 

The clear and definite teaching of the Scripture is 
" Believe on the Lord Jesus Christ and thou shalt be 
saved." Divested of all theological phrases, the way of 
salvation is pointed out in these plain words. Man, as 
a sinner, is under condemnation by the law; but the 
Gospel opens the way to pardon and to rehabilitation 
in righteousness. Salvation is of God's free grace and 
comes through no merit of our own. Christ has satis- 



213 Difficult Bible Questions 

fied the law and paid the penalty in our behalf. He 
is to be accepted as Saviour, Atoner, Advocate, Coun- 
selor, Friend. Not in the strength of our own right- 
eousness, but with his righteousness covering our im- 
perfections, and his shed blood washing away our sins 
and his divine intercession pleading for our forgive- 
ness, we place our whole life, here and hereafter, unre- 
servedly in his hands. We must first confess our sins 
with sincere repentance, and then determine, with his 
help, to forsake sin hereafter. If we have wronged 
any one we must show the sincerity of our repent- 
ance by righting the wrong. We must ask help 
to overcome all assailing doubts and to have our 
faith strengthened daily. We have his assurance 
that such prayers will never be unanswered. In all 
of this process there is nothing concerning works. 
We must ask help to overcome all assailing doubts 
and to have our faith strengthened daily. We have his 
assurance that such prayers will never be unanswered. 
In all this process, there is nothing concerning works. 
If men were saved by virtue of their works, what 
would become of those who, sunk in the lowest depths 
of sin, have no works to plead for them? Yet he 
" saves to the uttermost/' He has already fulfilled the 
law and done all the works needful for our salva- 
tion, and it only remains for us to accept his sacrifice 
and rejoice that Jesus has " tasted death for every 
man," and that he died for us. Regeneration follows 
conversion, and the regenerated heart, in grateful and 
glad obedience, brings forth those fruits of the Spirit 
that are described in Gal. 5 : 22, 23 ; Eph. 5:9; James 
3 : 17, 18; Phil. 1 : 11. They are the things that make 
the life rich and abundant, in contrast with the bar- 



Christian Living 214 

ren and unproductive nature of the unregenerated life. 
Thus fruit (or works) logically follow, for it is in- 
evitable that a living faith must be productive; hence 
our faith is literally known by the works we do in 
token of the love that gave us as a free gift that new 
and larger freedom which otherwise we could never 
have attained (see Rom. 8:2; Gal. 5:1; Rom. 6: 18; 
John 8 132, 36). 

214. At What Date and What Season of the 
Year Was the Saviour Born? 

According to the leading modern authorities, and 
many others of former times, the birth of Christ took 
place four years before the opening of what is known as 
the Christian era. Dionysius Exiguus, a monk who 
made the calculations upon which the Christian calendar 
is based, lived in 526 A. D., and it has long been con- 
ceded that he erred to the extent of four years in fixing 
the date of the Nativity. The date, however, is un- 
important, as far as it affects Christ's mission or char- 
acter, although it has been a subject of discussion for 
centuries. There was no agreement as to the date, in 
the primitive Christian Church, nor as to the season. 
Clement of Alexandria regarded the 20th of May as 
the date of the Nativity, others the 20th of April. 
Modern chronologists differ, some holding it probable 
that either June or July (when the fields are parched 
from want of rain) was the time; Lightfoot names 
September; Lardner and Newcomb, October; Strong, 
August ; Andrews and many others between the middle 
of December, 749, and the middle of January, 750 (dat- 
ing after the founding of Rome). Church historians 
and popular tradition have fixed on December 25. One 



214 Difficult Bible Questions- 

clue is found in the fact that Zacharias was officiating 
in the Temple when the angel announced to him the 
future birth of his son, John the Baptist. It is known 
that the course of Abia, to which Zacharias belonged, 
was serving in the Temple in October of that year. 
Another clue is in the fact of the shepherds being in the 
fields, which was more likely to occur in December 
than in June, which latter is the alternative month. 



215-216 



JESUS' LIFE AND DEATH 

215. Is There Any Authentic Portrait of Christ 

in Existence? 

Perhaps the oldest and supposedly the most au- 
thentic is a cameo, said to have been cut in the reign 
of Tiberius, but it may not now be in existence. The 
Christs of the great artists are the highest ideal to 
which human art can attain. There is the divinely 
noble yet sad Christ of Ary Scheffer; the placid Christ 
of Raphael ; the strenuous Christ of Da Vinci ; the suf- 
fering, thorn-crowned Christs of Guido Reni, Quentin 
Matsys, Rembrandt, Titian, Correggio and Albert 
Diirer; the ascetic Christ of Munkacsy, and the later 
presentations of the Dutch, French, Spanish and Eng- 
lish schools. Each artist has given to the world his 
highest conception according to the standards of his 
nation. But the real face of the Saviour, glorious with 
its fulness of power and majesty, yet inexpressibly 
tender with love and sympathy, has eluded them all, 
Isaiah (53:2) gave a prophetic glimpse of him that 
was to come. 

216. Why Do the Artists Represent Jesus and 

His Disciples in a Sitting Posture at the 
Institution of the Lord's Supper When 
All Sacred Writers Say it Was Custom- 
ary in Those Days to Recline at the 
Table? 
Artistic conceptions have certainly varied greatly in 
the treatment of this subject. Some painters have 



217-218 Difficult Bible Questions 

apparently discarded Oriental forms and customs, in 
order to produce a picture that would be less strange, 
yet no less impressive in the eyes of their own country- 
men. A few, like Tissot, have adhered closely to the 
Eastern standards. Italian painters have given us the 
Last Supper as a classic Italian scene, and German, 
Dutch and English artists have each given their own 
national interpretation of the subject. They painted 
for their own time and their own people, and unless 
they had had the advantage of travel and study in the 
Orient they could not have done otherwise. Strict 
accuracy was apparently held as of less importance 
than a noble and beautiful ideal. 

217. Was Jesus as a Babe Like an Ordinary 

Babe, or Did He Know All Things? 

It is difficult if not impossible to comprehend the 
union of the divine and the human in Christ's nature. 
He could not have been an ordinary babe, as the 
divine nature must have been potent in him even in 
infancy. But that he knew all things in the sense of 
secular knowledge cannot be believed. In fact Luke 
says explicitly (Luke 2: 52) that he increased in wis- 
dom. Even after he commenced his ministry he ad- 
mitted that he did not know all things (Mark 13 : 32). 
His divinity must have been restricted by its fleshly 
environment. 

218. What Evidence Is There Outside of the 

Bible of the Existence of Jesus Christ? 

A number of the most eminent historians, both 
Jewish and Roman, mention Jesus in their writings. 
Tacitus, who lived in the first century, wrote " this 



Jesus' Life and Death 219 

sect (of Christians) came from Judea and was founded 
by Jesus Christ, who was put to the death of the 
Cross." Suetonius, a Roman historian, who wrote the 
lives of the Caesars, mentions the sect " under one 
Christus." This writer, although an enemy to Chris- 
tianity, still recognized it. Lucan, who lived near the 
close of the first century, mentions the Christians and 
describes their belief. He tells us " of all the great 
men Judea has brought forth, their crucified Master 
exceeds in his philosophy and teaching all before him." 
A magnificent tribute from a heathen ! Josephus, the 
greatest of Jewish historians, writing about the mid- 
dle of the first century, says : " Now, there was about 
this time Jesus, a wise man — if it be lawful to call 
him a man — for he was a doer of many wonderful 
works, a teacher of such men as received the truth." 
He further relates his preaching, trial, condemnation, 
crucifixion and resurrection, and refers to the prophe- 
cies concerning him as having been fulfilled in all these 
matters. Thus is established, outside of Sacred Writ, 
the existence of Jesus on earth. 

219. In What Sense Can Jesus Be Regarded as 
Descended from David? 

You will notice that there is a divergence in the lists 
of his ancestors, as given by Matthew and Luke. Mat- 
thew gives Joseph's father as Jacob (Matt. 1:16). 
Luke says (Luke 3 : 23) his father was Heli. We can- 
not think that either was mistaken. It is suggested 
with some plausibility that Heli was Mary's father, and 
Joseph was really his son-in-law, not his son. The 
Jews followed the genealogy in the male line, which 
may account for Joseph's name being inserted instead 



220-221 Difficult Bible Questions 

of Mary's. If that is the explanation it is Mary's 
ancestry which Luke gives. Her accompanying Joseph 
to Bethlehem to be counted seems to imply that, like 
Joseph, she could claim descent from David. 

220. What Text of Scripture May Be Presented 

as the Most Definite and Powerful As- 
sertion of the Deity of Christ? 

In John 10: 30 Christ says: " I and my Father are 
one." This is his own unqualified assertion of his one- 
ness with the Father. He also prayed to the Father in 
these words : " And now, O Father, glorify thou me 
with thine ownself with the glory which I had with 
thee before the world was" (John 17:5). St. John, 
in his Gospel, opens his record of Christ with words 
used by Moses in introducing God upon the scene. 
" In the beginning God," says Moses. " In the begin- 
ning was the Word," says John, and adds : " And the 
Word was with God, and the Word was God." We 
identify this Word as Christ as we read John 1 : 14: 
" And the Word was made flesh." The writer of the 
Epistle to the Hebrews declares that God made the 
worlds through his Son and that to the Son he saith: 
" Thy throne, O God, is for ever and ever." And 
again : " Thou, Lord, in the beginning hast laid the 
foundation of the earth and the heavens are the work 
of thy hands." Paul, in writing to the Romans, speaks 
of Christ, " who is over all, God blessed forever." 

221. How Was Jesus' Childhood Spent? 

All we know of the childhood of Jesus is what the 
Scripture relates. There are, however, various tradi- 
tional writings on the subject, more or less apocryphal, 



Jesus' Life and Death 222 

which have been preserved, but to these little impor- 
tance is attached. The life at Nazareth, though quiet 
and obscure and passed over in a few lines by the 
evangelists, was unquestionably a life of preparation 
for the great work to follow. While Jesus " must have 
been at all times marked out by his higher spiritual 
nature," writes Dr. Geikie, " yet in his human nature 
there must have been the same gradual development as 
in other men, otherwise they would not have felt the 
wonder at him which they afterward evinced. Year 
after year passed and still found him at his daily toil, 
because his hour had not yet come." It is in various 
ways made evident that, even in childhood, he had dis- 
tinct convictions of his divine nature, and that these 
grew with the years, until the time was ripe for be- 
ginning his public ministry. 

222. Were the Jews, or Were the Romans, Re- 
sponsible for Christ's Death? 

At that particular time the Jews were not allowed 
to inflict the death penalty. Afterward, as in the case 
of Stephen, they did inflict it, and they carried it out 
by stoning. Their responsibility, however, is un- 
doubted. Pilate did not want to kill Jesus. The Jews 
placed Pilate in a technical difficulty by denouncing 
Jesus as a rival to Caesar. If he had refused to punish 
him the Jews would, as they covertly threatened, have 
denounced him to Caesar. He could easily have cleared 
himself of such a charge, but there were other matters 
in his career which would not so well have borne 
investigation, and these would naturally have been 
cited if the Jews had impeached him. Pilate consented 
to the execution reluctantly under Jewish pressure, 



223-224 Difficult Bible Questions 

and therefore, though the actual execution was con- 
ducted by Romans, the Jews were responsible. 

223. Is There Any Way of Reconciling an Ap- 

parent Discrepancy in the Narratives of 
the Evangelists as to the Thieves at the 
Crucifixion, Matthew and Mark Speak- 
ing of Both Reviling Christ, While Luke 
Speaks of One Reproving the Other for 
Doing It? 
Augustine and others who have dealt with the sub- 
ject (for the difficulty was considered centuries ago) 
contend that the penitent thief did not revile Christ. 
They think that Matthew and Mark were in the habit 
of using the plural form of a word where the 
singular was the correct form, and they refer to 
other instances of the habit. Matt. 26 :8 ; Mark 14 : 4 
compared with John 12:4 is one of them. On the 
other hand, it may have been that both thieves reviled 
Christ, but the spectacle of magnanimity and patient 
suffering so affected one of them, as he drew near 
death, as to produce a penitent frame of mind. We 
may infer also, from the form in which he presented 
his petition, that he must have previously had some 
instruction either from Christ or his disciples, which 
had remained in his memory without, until his dying 
hour, affecting his heart or life. 

224. Who Was Regarded by the Lord as His 

Foremost Disciple? 
John was called the " disciple whom Jesus loved " 
(John 13 : 23, 21 : 7 and 21 : 20). The Saviour com- 
mended Mary to the keeping of John, while he hung 



Jesus' Life and Death 225-226 

on the cross (see John 19:26, 27). Peter, however, 
by many is regarded as having been the leading spirit 
of the band. 

225. Did Jesus Gain by Experience? 

In becoming man Christ voluntarily subjected him- 
self to certain human limitations. He was made in 
all things like unto his brethren and yet without sin. 
Luke explicitly states (2:52) that he increased in 
wisdom. He took upon himself the human form and 
with it the conditions of its life, among which would 
be the need of being educated like other boys. We can 
imagine that if in his boyhood he was conscious of his 
divinity the human life must have been very strange 
to him. Experience alone could enlighten him and it 
is that fact which specially fitted him to be a High 
Priest who could sympathize with our infirmities. His 
temptation in the wilderness was a human temptation. 
In passing through the ordeal with a human body 
he learned the misery of being tempted and conse- 
quently he " gained by experience " the power to suc- 
cor those who are tempted. 

226. What Was the Purpose of Christ's Forty 

Days' Fast? 

It was immediately after his baptism by John that 
Jesus was led by the Spirit into the wilderness. He 
had just received the outward acknowledgment of his 
mission and authority, and now he was to prepare for 
the more public work before him by a period of prayer, 
fasting and deeper spiritual experience and communion 
with the Father. It was, in effect, a higher consecra- 
tion, if such were possible. During those forty days 



227-228 Difficult Bible Questions 

"the plan and future of his work must have been 
always before him." Nowhere in the Scripture are we 
led to conclude that he had not always been clearly 
conscious of the outline of his mission, although its 
comprehensiveness and detail could only become ap- 
parent as the work proceeded. 

227. Was Jesus on Earth and in Heaven at the 

Same Time? 

The passage in John 3: 13 is to be taken in connec- 
tion with the immediately preceding verse. Jesus had 
told his hearers of earthly things and they believed not. 
Would they believe if he told them of heavenly things ? 
Yet such knowledge of heavenly things could come 
only from One who had himself been in heaven, since 
no other hath ascended, to return with such knowledge, 
and none could know these things save he that hath 
descended, even the Son. Many ancient authorities 
omit the last four words of the verse, " who is in 
heaven," regarding them as a later interpolation, un- 
necessary and tending to confuse the text. 

228. Is There Pardon Possible for Jesus' Ex- 

ecutioners? 
Jesus' words, " Father, forgive them ; they know not 
what they do," were spoken as his executioners were 
completing their dread task. But the prayer was not 
limited to them alone, but included all who had a hand 
in it, for the apostle could afterward say, with truth, 
" had they known it, they would not have crucified the 
Lord of Glory." In a still wider sense the prayer 
was a fulfilment of the Messianic prediction in Isa. 
53 : 12. The world, in every age, owes much to these 



Jesus' Life and Death 229-230 

few words. We have no right to question the validity 
of Jesus' prayer, that what these fanatical and mis- 
guided men did in their ignorance and anger should 
not be laid to their charge in the final account. 

229. Is It Possible to Harmonize the Two Gene- 

alogies of Christ Given Respectively by 
Matthew and Luke? 

Many efforts have been made to do so and several 
hypotheses have been suggested which are reasonable. 
The one that commends itself to the largest number of 
scholars is that of Dr. Barrett, who contends that 
Matthew gives the genealogy of Joseph and Luke that 
of Mary. The husband and wife belonging to the 
same tribe would naturally have in their genealogical 
lines some ancestors common to both. After a great 
deal of research he discovered that the Jews had a 
habit, in tracing the female line, of speaking of a 
woman's husband as the son of her father, when really 
he was the son-in-law. Thus Luke speaks of Heli as 
the father of Joseph, when he was Mary's father and 
Joseph's father-in-law. If that theory is correct Jesus 
could trace his genealogy through Mary to David and 
Abraham. That there was no flaw in it we may be sure, 
otherwise the Jews would surely have pointed it out 
when his Messiahship was claimed. It is matter of 
history that this question was never raised during his 
life or for a hundred years after his death. 

230. Did God Ever Speak to Jesus as He Did to 

Moses, Abraham, Jacob and Others? 

At the baptism the Father said to Jesus : " Thou 
art my beloved Son. In thee I am well pleased " 



231 Difficult Bible Questions 

(Luke 3:22; Mark 1:11). The utterances at the 
Transfiguration (Mark 9:7; Luke 9 : 35) seem to have 
been addressed not to Christ himself, but the disciples. 
[In Matthew's account of the baptism the same form 
is used (Matt. 3:17).] But whatever kind of com- 
munication Jesus had with the Father, it was alto- 
gether different from that which any other human be- 
ing ever had had, or could have. No one could say, 
as he said, " I and my Father are one " (John 10 : 30), 
or, still more startlingly, " He that hath seen me hath 
seen the Father" (John 14:9). We know that Jesus 
had long periods of communion with the Father. 
What mystic and beautiful messages passed between 
them in those prayer vigils we can only wonder. We 
know that he was, in fact, in constant communion w r ith 
the Father, for he said : " The Father hath not left me 
alone" (John 8:29). Only upon the cross was this 
perfect communion interrupted. It was from the an- 
guish revealed in that cry from the cross that he had 
pleaded in the garden to be delivered : (( My God, my 
God, why hast thou forsaken me?" 

231. Who Was Joseph, the Foster-father of 
Jesus? 
There are many traditions concerning Joseph, the 
foster-father of the Saviour. One that is generally 
accepted by early Christian writers is that he was quite 
old when espoused to Mary, and had by a previous 
marriage four sons and two daughters. Epiphanius 
mentions this, and Theophylact and Eusebius give fur- 
ther detail, and state that Joseph's wife was the widow 
of his brother Cleophas, who died without issue, Joseph 
marrying her according to the old Jewish law. Ni- 



Jesus' Life and Death 232 

cephorus gives Salome as the name of Joseph's first 
wife. The origin of all these assertions by the early 
fathers is found in the apocryphal gospels, and par- 
ticularly in the Protevangelium of St. James, which is 
supposed to have been written by a Christian Jew in 
the second century, and which is referred to by Origen, 
Clement of Alexandria and Justin Martyr in their writ- 
ings. The Bible gives nothing of them. It should be 
added that Jerome, and several other eminent authori- 
ties, hold that " our Lord's brethren " referred to in 
the Gospels were his cousins, and that Joseph was not 
married before his espousal to Mary. 

232. At What Meal Did Jesus Institute the 
Lord's Supper? 

There has been much discussion concerning the meal 
at which the Lord's Supper was instituted, as to 
whether it was the Paschal supper, according to the 
Jewish law. The first three Gospels indicate that the 
use of the guest chamber was secured in the manner 
customary with those who came from a distance to 
keep the festival. The three evangelists state that 
" they made ready the Passover," and Jesus himself 
calls the meal " this Passover" (Luke 22:15, 16). 
After a thanksgiving he passed around the first cup, 
and when the supper was ended there was the usual 
" cup of blessing " and a hymn was sung, presumably 
the last part of the HalleL John's Gospel, however, 
would seem to imply that the Lord's Supper took place 
the day preceding the usual Jewish Paschal meal (John 
13 : 1. 2). In John 19: 14, when our Lord was before 
Pilate and about to be led out to Calvary, we are told 
that it was the " preparation "of the Passover, and 



233-234 Difficult Bible Questions 

again, after the crucifixion (verse 31), the Jews were 
solicitous because it was still " the preparation/' Fur- 
ther, the law of Ex. 12:22 was that none should go 
out of the door of his house until the morning after the 
Paschal supper, although this law may have come into 
disuse. Lightfoot, a leading authority, claims that the 
supper was held two days before the Jewish Passover, 
while Bengel held that it was eaten the evening before 
the Passover. The question is an open one, and in 
view of conflicting opinions of commentators it will 
probably so continue. 

233. What Would Be the Present Value of the 

Thirty Pieces of Silver for Which Judas 
Betrayed the Saviour? 

The thirty shekels of silver, it is estimated, would 
equal about $20 of our money, a shekel being worth 
about 62 cents. Thirty shekels equaled 120 denarii, 
and a denarius was the price of a day's work. The 
present purchasing power of the money would be per- 
haps ten times its value in those ancient days. 

234. Was There a Roman Census of Judea at 

the Time When Jesus Was Born? 

The passage in Luke 2:1-3, which was formerly so 
frequently quoted by a certain class of Bible critics as 
a " blunder " on the part of the Gospel historian, has 
in recent years received unexpected confirmation. It 
was claimed that Luke's statement regarding a Roman 
census of Judea was a pure invention and that Cyrenius 
was a myth. Now, however, it has been discovered by 
historians and excavators that the entire passage which 
has occasioned so much controversy is literal fact. Sir 



Jesus' Life and Death 235-236 

William Ramsay, the noted archeologist, while exca- 
vating at Antioch of Pisidia (in Asia Minor) in 1912- 
13, unearthed inscriptions which revealed that Cyrenius 
was the name of the governor of Syria at the period 
of the Advent. Further, it has been established by 
careful investigation of ancient historical sources that 
the Roman authorities took a regular fourteenth-year 
census, and that under the prevailing law every one at 
some time within the year had to go and personally 
register in his native city. 

235. What Became of Lazarus and the Son of 

the Widow of Nain After They Were 

Resurrected? 
There is no authentic record. According to an old 
tradition, mentioned in Epiphanius, Lazarus, who was 
thirty years old when he was restored to life, lived 
thirty years afterward. One account was to the effect 
that, with Mary and Martha, he traveled to Provence 
in France, and preached the Gospel in Marseilles. 
Nothing further is mentioned concerning the subject of 
the resurrection at Nain. 

236. Why Is So Much Stress Laid on the Lord's 

Supper and so Little on Foot Washing? 

Because people have come to hold the spirit in more 
reverence than the letter. In Christ's time foot wash- 
ing was a common act of hospitality performed by a 
servant. In doing it himself for his disciples he took 
the servant's place. The command is obeyed by any 
one who is willing to render a humble service to a 
brother for Christ's sake. The words about the Lord's 
Supper, " ye do show the Lord's death till he come " 



237 Difficult Bible Questions 

(I Cor. 11:26), sufficiently explain why this loving 
memorial has survived. 

237. Why Was No Contemporaneous Record 
Made of the Public Ministry of Jesus? 

Doubtless the thought has occurred to many that it 
is somewhat remarkable that no contemporaneous 
record was made of the public ministry of Jesus. It 
has been suggested by certain writers that such a pur- 
pose does not seem to have occurred to any of his im- 
mediate followers at the beginning of his ministry, 
although as it developed, and more especially toward 
the close, it is reasonable to assume that some of his 
disciples may have kept records of a more or less 
fragmentary character. John, in the close of his Gos- 
pel (21:24, 25), says distinctly "this is the disciple 
which testifieth of these things and wrote these things." 
All four evangelists made records, although at what 
time cannot be learned, and Jerome states that The- 
ophilus arranged these records into one harmonious 
work. The Gospels, as we now have them, are to be 
traced chiefly to the oral teachings of the apostles as 
their original source; that is, they were proclaimed 
orally before being committed to writing. It was an 
age of oral traditions rather than writing. In Luke 1 : 
1-4 there is a very clear intimation that an early effort 
had been made — probably shortly after the ascension — ■ 
to set forth a formal statement of Christ's ministry, 
and that the facts had been related by eyewitnesses 
and ministers (disciples), who were familiar with the 
events from the beginning of the public career of Jesus. 
Westcott writes : " So long as the first witnesses sur- 
vived, so long the (Gospel) tradition was confirmed 



Jesus' Life and Death 238-239 

within the bounds of their testimony : when they passed 
away it was already fixed in writing.'' 

238. What Miracles Did Jesus Perform During 

His Childhood? 

The Evangelists pass over the boyhood of Jesus with 
the simple remark that his obedience, intelligence and 
piety won the affections of all who knew him (Luke 
2:40, 50, 51). There is no authentic record to show 
that he performed miracles during his childhood, al- 
though the Romish Church preserves certain tradi- 
tions to that effect. 

239. Were the Prophecies Respecting Christ 

Fulfilled? 

Yes, as will be seen by comparing the following 
passages : 

As the Son of God, Ps. 2:7; fulfilled, Luke 1: 

32, 35- 

As the Seed of the woman, Gen. 3:15; fulfilled, 
Gal. 4 : 4. 

As the Seed of Abraham, Gen. 17:7; fulfilled, Gal. 
3. 16. 

As the Seed of Isaac, Gen. 21 : 12 ; fulfilled, Heb. 11 : 
17-19. 

As the Seed of David, Ps. 132 : 11 ; fulfilled, Acts 13 : 
23 ; Rom. 1 : 3. 

His coming at a set time, Gen. 49:10; fulfilled, 
Luke 2 : 1. 

His being born of a virgin, Isa. 7: 14; fulfilled, Matt. 
1 : 18; Luke 2 : 7. 

His being called Immanuel, Isa. 7:14; fulfilled, 
Matt. 1 : 22. 



239 Difficult Bible Questions 

His being born in Bethlehem, Judea, Mic. 5:2; ful- 
filled, Matt. 2:1; Luke 2 : 4-6. 

Great persons coming to adore him, Ps. J2\ 10; ful- 
filled, Matt. 2: i-ii. 

His being called out of Egypt, Hos. 11 : 1 ; fulfilled, 
Matt. 2: 15. 

His being preceded by John the Baptist, Isa. 40 : 3 ; 
fulfilled, Matt. 3 : 1-3. 

His being anointed with the Spirit, Ps. 45 : 7 ; ful- 
filled, Matt. 3 : 16. 

His ministry commencing in Galilee, Isa. 9:1, 2; 
fulfilled, Matt. 4: 12-16. 

His entering publicly into Jerusalem, Zee. 9:9; ful- 
filled, Matt. 21 : 1-5. 

His poverty, Isa. 53 : 2 ; fulfilled, Mark 6 : 3. 

His meekness, Isa. 42:2; fulfilled, Matt. 12: 15. 

His tenderness and compassion, Isa. 40 : 11 ; fulfilled, 
Matt. 12: 15-20. 

His being without guile, Isa. 53 : 9 ; fulfilled, I Pet. 
2:22. 

His zeal, Ps. 69 : 9 ; fulfilled, John 2 : 17. 

His bearing reproach, Ps. 22:6; fulfilled, Rom. 

15:3. 

His being betrayed by a friend, Ps. 41 :g; fulfilled, 

John, 13 : 18-21. 

His disciples forsaking him, Zee. 13:7; fulfilled, 
Matt. 26:31, 56. 

His being sold for thirty pieces of silver, Zee. 11:12; 
fulfilled, Matt. 26: 15. 

His price being given for the potters' field, Zee. 11 : 
13 ; fulfilled, Matt. 27 : 7. 

His being numbered with the transgressors, Isa. 53 : 
12; fulfilled, Mark 15:28. 



Jesus' Life and Death 240 

His intercession for his murderers, Isa. 53: 12; ful- 
filled, Luke 21 : 34. 

His death, Isa. 53:12; fulfilled, Mat. 27:50. 

That a bene should not be broken, Ex. 12:46; Ps. 
34:20; fulfilled, John 19:33, 36. 

His being pierced, Zee. 12:10; fulfilled, John 19: 

34- 37- 

His resurrection. Ps. 16:10; fulfilled, Luke 24:6, 

3 1 . 34- 

His ascension, Ps. 68: 18; fulfilled. Luke 24: 51. 
His sitting on the right hand of God, Ps. 110:1; 
fulfilled, Heb. 1 : 3. 

240. Was There Any Real Virtue in the Waters 
of the Pool of Siloam, or Was It a Super- 
stition? 

In the account in John's Gospel, fifth chapter, it is 
made clear that there was a popular belief that the pool 
possessed certain healing qualities at the tine of the 
"moving" (or inflow) of the waters from the hidden 
springs. This may or may not have been based on 
superstition or on some tradition concerning the pool. 
It should be noted, however, that Jesus (in John 5: 
6-8) said nothing about any wonderful virtue in the 
waters of the pool: if there was a tradition or super- 
stition on the subject he simply set it aside and cured 
the infirm sufferer where he lay. In the case of the 
blind beggar at the pool of Siloam (John, 9th chapter) 
there is frequently a misconception in the mind of the 
reader. Jesus did not tell the blind man to wash " in " 
the pool, but, having anointed his eyes with clay and 
spittle, directed him to wash " at '" the pool — to cleanse 
his eves of the moistened clav with which, under the 



241-242 Difficult Bible Questions 

divine touch, the miracle of restoring his sight was 
accomplished. 

241. Whence Came the Custom of Releasing a 

Prisoner at the Feast as Mentioned 
(Matt. 27: 15)? 

There is no mention of the practise in secular his- 
tory, but it is easy to see how it may have arisen. 
In a conquered country it is to the interest of the 
conquerors to conciliate the people, and a governor 
wishing to make himself popular would please them if, 
at a time of public festivity, he granted them such a 
concession. Generally, the man whose release was 
asked for would be some leader who had made himself 
obnoxious to the government by espousing the cause 
of the subject people. The English government has 
several times tried to win the support of Irish mem- 
bers of Parliament by releasing some prisoner who has 
been sent to prison for sedition and has not served out 
his sentence. 

242. Did Jesus Attend School as an Ordinary 

Boy? 

Of the first thirty years of his life little is recorded 
beyond the incident of his visit to Jerusalem with 
Joseph and Mary, when he was twelve years old. 
Usually both parents of a Jewish child took an active 
part in its early education. It was incumbent on the 
father to teach his offspring the Law and the other 
Scriptures, which constituted the essentials of Jewish 
education. Josephus, the historian, states that, at four- 
teen, he himself had so thorough a knowledge of the 
Law that the high priests and first men of the town 



Jesus' Life and Death 243-245 

sought his opinion. Christ's earlier years, after he had 
passed from the first lessons of Joseph and Mary, were 
doubtless spent in school, with other children of the 
little Galilean village. 

243. Did Jesus at Any Time Suffer from Sick- 

ness? 

That Christ was wearied we know from the inspired 
record of his life, There is no such record of his 
being sick at any time. In Matt. 8: 17, Revised Ver- 
sion, we read : " Himself took our infirmities, and 
bare our sicknesses/' Reference is apparently made to 
Isa. 53:4: " Surely he hath borne our griefs and 
carried our sorrows." In verse 3 of the same chapter 
we read that he was acquainted with grief. The words 
griefs and grief might be rendered respectively sick- 
nesses and sickness ; still, there is no assertion in these 
texts that Christ suffered disease of any kind, any 
more than the statement that he bare our sins implies 
that he sinned. His obedience to all law, sanitary in- 
cluded, undoubtedly served to keep him in health. 

244. What Was the Name of the Soldier Who 

Smote Our Lord with His Spear? 

It has been preserved to us by tradition as Longinus, 
a Roman. The tradition still further adds that the 
spear was brought by Joseph of Arimathea to King 
Pellam, who was of Joseph's time, and Balim, a savage, 
seized the spear and wounded Pellam nigh unto death. 

245. Where Was the Stable and Manger in 

Which Christ Was Born Located? 

The account of the humble birthplace of the Saviour 
in Luke 2 : 7 is all we know about the immediate sur- 



246-247 Difficult Bible Questions 

roundings of our Saviour's birthplace. The manger 
is believed to have been in one of the exterior buildings 
of a public khan or caravanserai. His entrance into 
the world in Bethlehem was an express fulfilment of 
the prediction in Mic. 5 : 2. 

246. Was Simon of Cyrene a White Man or a 

Negro? 

He is believed to have been a native of North 
Africa, and hence colored as was Philip's convert, the 
Ethiopian eunuch, and Apollos, the great preacher of 
Alexandria. The early history of Christianity fur- 
nishes many illustrious examples of men and women 
of color who suffered and died for the faith. Onesi- 
mus, one of Paul's most devoted converts, was prob- 
ably a negro, and there were not a few negroes 
holding exalted positions in the Christian Church in 
Africa, the whole northern countries of which, in the 
early ages, were Christian. 

247. Where Was the Spirit of Jesus During the 

Three Days His Body Lay in the Tomb? 

There is little in the Scriptures to throw light on 
the question " Where was the spirit of Jesus during 
the three days his body lay in the tomb ? " Among 
the early writers, and by many of later days, the sub- 
ject has been discussed. The Apostles' Creed says: 
" He descended into hades " (the place of departed 
spirits). Some theologians, Dean Alford among them, 
in discussing the passage in I Pet. 3:19, 20, contended 
that Christ, in the interval between his death and 
resurrection, preached or announced his finished work 
to the spirits " in prison " ; but the passage is mysteri- 



Jesus' Life and Death 248-249 

cms and has always puzzled Bible students. In the 
early days of the Christian Church, there were several 
writings on the subject professing to describe the ex- 
ultation of the saints and the pre-Christian fathers 
whom he delivered from hades and brought into para- 
dise ; but these writings have long ago been stamped as 
uncanonical and apocryphal. 

248. Why Was Jesus, Though Having No Prop- 

erty and Not Engaged in Any Trade, 
Required to Pay Taxes? 

In Matt. 17: 24 we read that the tax collector came 
to Peter saying : " Doth not your master pay tribute ? " 
The Revised Version renders this passage in such a 
way as to bring out the particular tax which is referred 
to : " And when they were come to Capernaum, 
they that received the half shekel came to Peter and 
said, Doth not your master pay the half shekel ?" 
Following this rendering we learn the tribute or tax 
referred to to be the gift required by the Mosaic law 
from all Jews, to meet the expenses of the tabernacle 
or temple service. Josephus tells us that this tax had 
come to be collected annually from all Jews over 
twenty years of age. The tax being for religious pur- 
poses, all men shared in it irrespective of their trade or 
calling and the tax was paid by our Lord as a worship- 
ing Jew who " fulfilled all righteousness/' 

249. What Were the Names of the Two Thieves 

Who Were Crucified with Christ? 

The names, as preserved by legend and tradition, 
vary according to different writers, and there is no 



250-251 Difficult Bible Questions 

absolutely authentic record on the subject. One early 
writer (in the Apocryphal Gospel of Nicodemus) 
gives the name of Demas or Dismas as the penitent, 
who hung on the right hand of the Saviour, and 
Gestas as the impenitent. Bede gives the names of 
Matha and Joca, respectively, as those that prevailed in 
his time. The first, however, have been preserved, 
and in the hagiology of the Syrian, Greek and Latin 
churches Dismas is recognized as the penitent male- 
factor. Bengel asserts the belief that Dismas was a 
Gentile and Gestas a Jew. 

250. Of What Was Jesus' Crown of Thorns 

Made? 

The crown of thorns which was placed upon the 
brow of Christ is believed to have been either of the 
thorny species known as the coppares spinosae, or 
the Arabian nubk. Some writers hold that it may 
have been the plant known as the southern buckthorn. 
There is a legend that Empress Helena recovered the 
thorny crown and preserved it as a sacred relic. Sev- 
eral treatises have been written about it, but nothing 
definite can be stated. 

251. In What Sense Is Christ " Royal "? 

When Christ said " Follow me," and when he 
told his disciples that the test of their affection for 
him was that they keep his commandments, he took 
a position that is not even now fully realized by men 
who call themselves by his name. We are so accus- 
tomed to speak of Jesus as being meek and lowly that 
we are apt to forget how high were the claims he put 
forth and how implicit is the obedience he requires. 



Jesus' Life and Death 251 

Christ insisted that he was a King, and, at the very- 
last, when clothed with the royal robe in mockery, he 
would abate not one jot of his claim, even when he 
knew that he was furnishing Pilate with an excuse for 
putting him to death. He firmly believed in his own 
royalty, and, in simple majesty, he performed its 
functions. 

Christ was a king in the sense of establishing a 
kingdom. He proclaimed the kingdom of God. Peo- 
ple scoffed at him, but he was right, and his claims 
have been substantiated. They would have understood 
him had he set up his throne in Jerusalem and defied 
the Roman power. But how much higher was his 
ideal ! He conceived of a kingdom which should em- 
brace all nations and be above all governments. He 
has established such a kingdom. Throughout the 
world are to be found men loyal to their respective 
rulers, good citizens and law-abiding men, who in a 
day would be turned into rebels if the claims of those 
rulers ever became antagonistic to the claims of Christ. 
He is to them King of kings, and their allegiance to 
him transcends all others. 

He is also king in the sense of legislation. He 
does not argue or explain. His is no limited mon- 
archy. His word is " I say unto you." He expects 
unfaltering, unquestioning obedience. Personal attach- 
ment, personal loyalty are the principles of his king- 
dom. Men may hold different creeds, may worship 
him by different ceremonies, but there must be no 
division, no diversity in allegiance to him. He issues 
his commandments, and it is only as we obey that we 
can have any valid claim to call ourselves by his name. 
Only so can we enter the kingdom of heaven. 



252-254 Difficult Bible Questions 

252. Why Did Jesus Drive the Money-changers 

Out of the Temple? 

When Jesus drove the money-changers out of the 
Temple he gave the reason in Matt. 21 : 13, Mark 11 : 
17. They had profaned and defiled it with their mer- 
chandise. Their occupations were worldly, and had no 
proper place in the Lord's house. 

253. How Much Wine Did Jesus Make at the 

Wedding Feast in Cana? 
The only source of information is the Gospel nar- 
rative. The Evangelist estimated the capacity of each 
of the six waterpots at u two or three firkins. " The 
firkin, according to Smith's Dictionary of Classical 
Antiquities, was equal to eight gallons and seven- 
eighths of a gallon. Thus the Evangelist's estimate 
gives us as the capacity of each jar somewhere between 
seventeen and twenty-six gallons. Nothing is told us 
about the vessel in which it was borne to the governor 
of the feast. It was probably a pitcher. There is an 
ancient picture on ivory in existence which represents 
the miracle. It is believed to have been painted not 
later than the seventh century. In this the jars are 
represented as wide stone jars as high as the breast of 
the man who is drawing from them. He holds in his 
hand a drinking~cup which apparently would hold 
about a pint. This, however, is only the conception of 
the miracle formed by an artist who lived about six 
hundred years after the miracle was performed. 

254. What Have Brainy Men, Not Known as 

Active Christians, Said About Jesus? 

Napoleon Bonaparte expressed the following view 
of Jesus : " I know men, and I tell you Jesus Christ 



Jesus' Life and Death 254 

was not a man. Superficial minds see a resemblance 
between Christ and the founders of empires and the 
gods of other religions. That resemblance does not 
exist. There is between Christianity and other re- 
ligions the distance of infinity. Alexander, Caesar, 
Charlemagne and myself founded empires. But on 
what did we rest the creations of our genius? Upon 
sheer force. Jesus Christ alone founded his empire 
upon love ; and at this hour millions of men will die for 
him. In every other existence but that of Christ how 
many imperfections! From the first day to the last 
he is the same; majestic and simple, infinitely firm 
and infinitely gentle. He proposes to our faith a series 
of mysteries and commands with authority that we 
should believe them, giving no other reason than those 
tremendous words : I am God." " Jesus is the most 
perfect of all men that have yet appeared," said Ralph 
Waldo Emerson, and Thomas Carlyle wrote of him: 
" Jesus is our divinest symbol. Higher has the human 
thought not yet reached. A symbol of quite perennial, 
infinite character : whose significance will ever demand 
to be anew inquired and anew made manifest." Lord 
Byron paid this tribute : " If ever man was God, or 
God man, Jesus Christ was both." 

Rousseau, greatest in his line, writes as follows: 
" Can it be possible that the same personage whose 
history the Scriptures contain should be a mere man? 
Where is the man, where the philosopher, who could so 
live and so die without weakness and without ostenta- 
tion? When Plato describes his imaginary righteous 
man, loaded with all the punishments of guilt, yet 
meriting the highest rewards of virtue, he exactly de- 
scribes the character of Jesus Christ. What an infinite 



254 Difficult Bible Questions 

disproportion between the Son of Saphronisius and the 
Son of Mary. Socrates dies with honor, surrounded 
by his disciples listening to the most tender words — 
the easiest death that one could wish to die. Jesus 
dies in pain, dishonor, mockery, the object of universal 
cursing — the most horrible death that one could fear. 
At the receipt of the cup of poison Socrates blesses 
him who could not give it to him without tears ; Jesus, 
while suffering the sharpest pains, prays for his most 
bitter enemies. If Socrates lived and died like a 
philosopher Jesus lived and died like a God." Ben- 
jamin Disraeli, mighty and honest Jew, pays this trib- 
ute to our Lord : " The wildest dreams of their rabbis 
have been far exceeded. Has not Jesus conquered 
Europe and changed its name to Christendom? All 
countries that refuse the cross wither and the time 
will come when the vast countries and countless 
myriads of America and Australia, looking upon Eu- 
rope as Europe now looks upon Greece, and wonder- 
ing how so small a space could have achieved such 
great deeds, will find music in the songs of Zion and 
solace in the parables of Galilee." 



255-256 



SAYINGS OF JESUS 



255. Where Is " Chorazin " in Which Jesus Said 

He Had Done Mighty Works (Matt. 
11: 21). 

There is no record of Christ having visited Chorazin. 
This mention of the place shows how far the Gospels 
are from being complete narratives of Christ's life. 
He had evidently been there and worked miracles, yet 
none of the four evangelists describes the visit. The 
author of the Fourth Gospel admits the incomplete 
character of his own work (John 21:25) and says 
that if all Jesus said and did had been written the 
books needed would have been more than the world 
could contain (that is could profitably use). The site 
of Chorazin was unknown until recently, when Dr. 
Robinson identified it with Kherza, a ruined town three 
miles from Capernaum. 

256. What Was the " Cup " Which Jesus De- 

sired to Have Pass from Him in Geth- 

semane? 
In Matt. 26 : 39 the " cup " undoubtedly referred to 
the whole sum of Christ's suffering in making the 
atonement for sin, particularly the suffering on 
the cross. There have been many explanations of the 
garden agony. The explanation that Jesus was afraid 
he would die in Gethsemane does not seem convincing. 
Nor does the answer sometimes given, that Christ 



257 Difficult Bible Questions 

shrank from the mere suffering, seem adequate, con- 
sidering his splendid and unfailing courage. His words 
on the cross, " My God, my God, why hast thou for- 
saken me ? " imply that there was a real separation 
from the Father in this dreadful experience. There is 
a depth of mystery here before which the most 
thoughtful and reverent may well pause. Yet it seems 
reasonable to believe that, although Christ's soul was 
to the last absolutely untainted by sin, he suffered, 
in some real way, the results of sin in his own spirit. 
It was this horrible, unspeakable experience of aliena- 
tion from God from which he shrank and which gave 
rise to the agonizing prayer that at the eleventh hour 
some other method might be found of making atone- 
ment for sin. 

257. What Is Necessary for a Christian to Do to 
Fulfil the Requirements of: If Any Man 
Will Come After Me, Let Him Deny 
Himself and Take Up His Cross and 
Follow Me? 
This passage in Matt. 16:24 has been often dis- 
cussed. It would be impossible to state just what 
details for each individual life are involved in this 
sacrifice. Christ definitely commanded the rich young 
ruler to sell all his property and give it to the poor. 
He refused, and, so far as we know, lost his soul. 
But Christ left no specific command that every follower 
of his must do that same thing. What he did demand, 
and still demands, is that every follower must ac- 
knowledge that all his possessions belong to Christ, 
must cease to use them selfishly, and begin and con- 
tinue to use them for the welfare of others. It is 



Sayings of Jesus 258-259 

true enough that radical changes would take place in 
society if all professed Christians should really live 
on this principle. But it is' the clear teaching of 
Christ, and we cannot do otherwise without forfeiting 
our discipleship. We must deny ourselves for the sake 
of others, we must " take up our cross," that is, 
must do the thing that is hard or will cause us loss, 
because our loyalty to Christ demands it ; and we must 
follow him in paths of self-sacrifice and sympathetic 
helpfulness. 

258, What Did Jesus Mean in Saying that the 

Least in the Kingdom of Heaven Is 
Greater than John? 

The Saviour, in Matt. 11:11, was referring not to 
John's personal character, but presumably to his official 
standing or position in the economy of grace, in which, 
although he was above those that went before him, he 
belonged to the old dispensation and was therefore 
behind the humblest worker in the new order of things. 
See Matt. 11:15; Luke 16:16, which further illus- 
trate the meaning of the passage. 

259. What Was Christ's Definition of the Word 

"Everlasting"? 

We have before noted the fact that Christ uses the 
same word when speaking of the duration of the life 
of the righteous and the punishment of the wicked. The 
literal rendering of the speech word (aionios), trans- 
lated sometimes " eternal " and at other times " ever- 
lasting " in the New Testament, is age-lasting. If, 
with the help of a concordance, you will look up the 
two words " eternal " and " everlasting," wherever 



260-261 Difficult Bible Questions 

they occur in the New Testament, you will be able to 
form a reasonable opinion of Christ's meaning of the 
word. In Eph. 3:11 and I Tim. 1:17 the word 
" everlasting " comes from a slightly different word, 
and in Rom. 1 : 20 and Jude 6 the word " everlast- 
ing " is quite a different word. Omit these four pas- 
sages, therefore, in your study. 

260. What Did Christ Mean by Saying That His 

People Were the Light of the World? 

Being taught elsewhere that Christ is the light of 
the world we cannot well understand Matt. 5 : 14, " Ye 
are the light of the world/' unless we consider that his 
people were lights in view of the Spirit of Christ 
which was in them. When Christ left the world they 
were to take his place. In Prov. 4 : 18 you have the 
same figure, " The path of the just is as a shining 
light/' They were to give the light to the world. 
Some men who would never be impressed by a ser- 
mon or by reading the Bible are attracted to God 
by the lives and goodness of Christian people whom 
they know. 

261. What Is Meant by " The Son of Man Came 

Not to Be Ministered Unto but to 
Minister"? 

This passage in Matt. 20 : 28 has been the subject 
of some doubt. Christ, of course, came to earth to win 
all men to his service, but it was for their sakes 
rather than his own. To serve him meant salvation; 
it was sin that kept them from their allegiance to him. 
And he came to save them from their sins. All the 
time he was in the flesh he gave rather than accepted 



Sayings of Jesus 262-263 

service. He was moved by love. Even when the peo- 
ple would have taken him by force to make him king 
he would not accept it. That was not the kind of 
service he wanted. He wanted men to serve him in 
holiness and spiritual power. He gave his body in 
humiliation and sacrifice in order that they might be 
lifted up to this higher plane of service. The whole 
message of the New Testament is that Christ came to 
earth for the sake of mankind, not for his own sake. 
And he taught by example the life of humility, self- 
sacrifice and service which he wishes all men to lead. 

262. Whom Does the Widow Represent in the 

Parable of the Unjust Judge? 

The story of the importunate widow related in Luke 
18 is a parable which is designed to follow as a continu- 
ation of the subject treated in the previous chapter — 
the coming of the Son of man, which, however long it 
might be delayed, should yet be the theme of our 
prayers and our hopes. Commentators on the parable 
hold that the Christian Church is represented as a 
widow, desolate, oppressed and defenseless, and ex- 
posed to all manner of indignities and wrongs from 
which the Judge of all can alone set her speedily free. 
Her incessant crying, even when he seems to have 
turned a heedless ear, shows her faith, and ultimately 
produces the desired result. 

263. Why Did Jesus* Give Us the Parable of the 

Unjust Steward? (Luke 16: 1-9) 

The conduct of the steward was dishonest, but 
Christ did not hold up his dishonesty for imitation. He 
was inculcating the same lesson that he taught in Matt. 



264 Difficult Bible Questions 

25 : 34-40. Those who ministered to the poor and the 
afflicted, especially to the followers of Christ, would 
receive a reward out of all proportion to their services. 
If they knew how great that reward was they would 
not let the opportunity escape them. The children of 
the world were more crafty, and then he tells of one 
of them who worked a device at his master's expense 
to effect this object. He placed his master's debtors 
under an obligation, so that they might feel bound to 
help him, when he needed it, as he had helped them. 
It was not Christ who commended him, but his own 
lord, who admired the shrewdness of his dishonest 
scheme. 

264. To Whom Did Jesus Refer When He 
Asked Peter: "Lovest Thou Me More 
than These?" 

The question in John 21:15 is somewhat obscure. 
It is just as impossible in Greek as in English to tell 
whether the word " these," as it is used here, refers to 
persons or to things. In some cases it would be evi- 
dent, because the form of the pronoun differs in dif- 
ferent genders and numbers. But this is the genitive 
plural, and the form is alike for all genders. It is 
likely that Jesus indicated by his question that he 
meant " More than these other disciples." That is, 
" Do you love me more than they love me ? ". He 
probably refers to Peter's boast that although all the 
rest should forsake the Master he himself would re- 
main true, implying that he loved him more than any 
of the rest. But in answering the question now Peter 
does not repeat his boast. He merely says : " Thou 
knowest that I love thee." There is the possibility, 



Sayings of Jesus 265-266 

however, that Jesus meant : " Do you love me more than 
you love these other men ? " or " Do you love me more 
than you love these earthly things and tasks ? " 

265. Why Did Jesus Employ Parables in His 

Teaching? 
Jesus himself gives us the clue in Mark 4: 12. He 
did not begin to do so until his miracles were ma- 
lignantly ascribed to Satanic agencies. His enemies 
saw his works, yet closed their eyes to their source and 
spiritual meaning. They heard his words, for he 
" spake as never man spake " ; yet they were deaf to 
the life-giving message conveyed. They voluntarily 
refused to accept the Gospel and at length became 
morally incapable of doing so. 

266. What Custom Did Our Lord Object to 

When He Blamed the Pharisees for 
Praying in the Streets? 

The passage in Matt. 6:5," They love to pray stand- 
ing in the synagogues and in the corners of the streets 
that they may be seen of men," has reference to the 
desire of the Pharisees to parade their outward show 
of religion. A rigid Pharisee prayed many times 
daily and had certain set hours for doing so. Many of 
them took pains to show their praying customs to the 
public for its admiration, and thus allowed their hours 
of prayer to overtake them while at the street corners 
in full view of any who might be about. They sought 
the praise of men and would not scruple at any meth- 
ods for attracting public attention. What the Lord 
desires to impress on us here is that our religion should 
be of the heart and not of the market-place. Our re- 



267 Difficult Bible Questions 

ligion should be of that sort that is satisfied when he 
that seeth in secret knows about it. " If a man's 
religion be a round of forms and ceremonies/' says 
one commentator, " then he will be sure to want some- 
body — some fellow man — to look on and admire, and 
he will soon come, more or less consciously, to adjust 
and arrange his doings so as to win men's admiration." 
This, however, is not Christ's religion and, therefore, 
he warns against it. 

267. Have Christ's Prophecies of Persecutions 
Been Fulfilled? 

The persecution of Christians dates from the begin- 
ning of Christianity. According to McClintock and 
Strong, there were ten pagan persecutions of the Chris- 
tian Church, viz. : Under Nero (A. D. 74), when great 
multitudes perished; under Domitian, when in one 
year (A. D. 95) 40,000 suffered martyrdom; under 
Trajan and his successor Adrian, when vast numbers 
were accused and executed, mostly without even a 
pretense of legal trial; under Antoninus, when the per- 
secutions took a wide range. Then came the persecu- 
tions under Severus, Maximinus, Decius, Valerian, 
Aurelian and Diocletian. In the last decade of this 
inhuman period hundreds of thousands were slain, 
140,000 in Egypt alone, while 700,000 succumbed to 
the hardship and fatigue they were compelled to face. 
Persecutions by Catholics form a long and dark record. 
In Germany, Poland, Lithuania, Hungary, Bohemia 
and Holland the victims were almost innumerable. 
The Belgic martyrs who died for their faith are esti- 
mated at 100,000. In France in the reign of Charles 
IX the St. Bartholomew's Day massacre, it is variously 



Sayings of Jesus 268 

estimated, had from 30,000 to 100,000 victims. But all 
previous atrocities seem to have been eclipsed by the 
hideous persecution of Protestants in France in the 
time of Louis XVI. Few countries were free from 
such visitations. England, Ireland, Scotland, Spain, 
Italy, all experienced them in turn, some much more 
heavily than others. 

268. What Did Christ Teach as to the Differ- 
ence Between the Righteousness Taught 
by Him and That Preached by the 
Pharisees? 

In Matt. 5 : 20 he shows that the righteousness of 
the Scribes and Pharisees was formal ; it did not spring 
from the heart. Christ's plan of righteousness is that 
it should be the spontaneous fruitage of a meek, wor- 
shipful, affectionate spirit; that it should spring from 
an ardent, self-forgetful love to God and man. In 
verses 29, 30 he shows that righteousness and salva- 
tion are such priceless things that nothing in the world 
must be allowed to stop our pursuit of them. The 
eternal values are here contrasted with earthly values ; 
better suffer any loss or sacrifice here than to miss 
eternal life. He wished to impress on his hearers the 
terrible importance of spiritual and eternal things; 
then they would learn that eyes and hands must be 
used, not for the gratification of self, but for service 
to men in the name of Christ. The Jews thought they 
had exclusive rights to salvation, but Jesus shows in 
Matt. 8:11, 12 that many Gentiles shall enter the 
kingdom of heaven while many of the chosen people 
shall be cast out. It is another insistence that real re- 
ligion must be of the heart; membership in the Jew- 



269 Difficult Bible Questions 

ish race will not save unless the heart is right. This 
righteousness must, however, meet the test, as did 
the Master who promulgated it. Christ made the ex- 
treme sacrifice in coming to earth (see Phil. 2 : 6-8 and 
II Cor. 8:9). His followers, therefore, must realize 
their obligation to make any sacrifice for his sake, 
even to disregarding all outside " considerations in 
which latter the Pharisees and other ritualists find 
much righteousness/' Therefore, he asked his follow- 
ers, in Matt. 8 : 22, to disregard a sacred duty. Under 
ordinary circumstances he wants his followers to fulfil 
their obligations to households and friends, but in this 
case he probably saw that the man had not definitely 
made up his mind to put Jesus first in his life. If he 
could have trusted him he would probably have 
directed him to attend the obsequies of his father and 
then return; but he feared that if the man got back 
among his old acquaintances he would lose his deter- 
mination to be a follower of Jesus. Christ every- 
where insists that he must be first ; then he directs his 
followers to fulfil their social obligations in his name, 
serving others for his sake. 

269. Does the Command " First Be Reconciled 

to Thy Brother and Then Come and 

Offer Thy Gift " (Matt. 5 : 24) Mean that 

God Will Not Accept Our Gifts if Our 

Lives Are Not Consecrated to Him? 

There is in these words of Jesus no intimation that 

the gift will not be accepted. " First be reconciled to 

thy brother, and then come and offer thy gift!' He is 

insisting that we cannot pacify God with gifts if there 

is injustice in our lives. An extreme case will illus- 



Sayings of Jesus 269 

trate this point: Suppose a thief wishes to get right 
with God. He cannot do so by making gifts. He 
must make every possible effort to return to its right- 
ful owners the property he has stolen before his gifts 
can be acknowledged in heaven. In other words, we 
cannot straighten out injustice by charity. Justice 
should precede generosity. There is something splen- 
did and regal about the uncompromising demands of 
Jesus. A prominent Free Methodist pastor has a 
favorite motto : " Nothing is made right until it is 
made right." If God commands us to do one thing 
we cannot fulfil his requirement by making a substitute 
proposition and doing something else. He demands 
that we live on terms of justice and honor with our 
neighbors. He is so insistent upon this that he cannot 
be pleased with our worship or service until we have 
established our lives upon this basis. At every step 
we need his divine grace, grace to help us to live 
justly with our neighbor and grace to worship and 
serve him acceptably. We must be careful not to 
judge others in this matter, except in cases where we 
know that positive wrong has been done. The final 
answer to the question depends upon what we mean by 
the word " consecrated." There are many Christians 
who feel that while they wish to serve God there are 
certain sacrifices and services so difficult that they 
shrink from making this full surrender. While God 
is very stern in such cases he is also very gentle and 
patient. He will receive our services and gifts, hoping 
that we shall soon be led to make the full surrender. 
The passage referred to does not deal with this phase 
in Christian life, except so far as it relates to the matter 
of making right the wrongs we have done to others. 



270-271 Difficult Bible Questions 

In this there must be no delay. Indeed, there should 
be no delay whatever in making the complete, glad 
surrender to God which will bring us the fulness of 
his power and put us in line with his richest blessings. 

270. Does the Lord, in the Parable of the 

Fellow Servants (Matt. 18:25), Favor 
Slavery? 

No, he does not. We must remember the distinc- 
tion between compelled personal service in the East 
and the slavery in which the negroes among us suf- 
fered. In the East man is often treated as property 
and such treatment well agrees with the tribal idea in 
which the chief is the owner of all the members of the 
tribe. " Easterners do not punish by perpetual imprison- 
ment or by penal servitude, but consider selling a per- 
son, and even his family which was dependent on him, 
along w T ith him, for debt, a more hopeful way of pun- 
ishing him. A man who proved himself unable to 
manage money was wisely sentenced to work all the 
rest of his life for another. Knowing these facts, it 
was but natural that Jesus should employ them in 
his parables, the more so as he always spoke in the 
terms familiar to his age. We must clearly see that 
he referred to the slavery which he knew of, and not 
to the slavery which had disgraced the late Christian 
centuries. " 

271. What Did Christ Mean by His Statement 

That He Would Come Before the Dis- 
ciples Had Gone Over the Cities of 
Israel? 

The statement in Matt. 10:23, "Ye shall not have 
gone over the cities of Israel till the Son of man be 



Sayings of Jesus 272 

come," has caused much discussion. It is not clear 
whether Christ referred to the time of persecution, 
which followed his revelation of himself in his resur- 
rection, or to the taking of Jerusalem, or to his final 
coming at the end of the dispensation. Probably if we 
had a verbatim report of his words his meaning would 
be understood. It is not important. 

272. What Is the True Meaning of " Poor in 
Spirit " as It Occurs in the Beatitudes? 

Poor in spirit denotes, not circumstances, but in- 
ward character; not a condition of life, but a state and 
temper of mind. To be beaten utterly out of conceit 
with one's own strength, goodness and wisdom; to 
feel that apart from God's grace we are nothing, can 
do nothing. It is he who feels most poignantly his 
need of all, who will most heartily hail the promise 
of the free gift of all. Our Saviour says we are 
happy, blessed, in proportion as we feel our own want, 
our own emptiness, in things spiritual. The more we 
are poor, the more we are rich. This poverty of spirit 
being the condition of every blessing, therefore to it is 
attached the promise of the kingdom of heaven, which 
is inclusive of all blessings. 

The word for " poor " means utter destitution, and 
" in spirit " defines the sphere of destitution. Some in- 
terpret this, " destitute of the wealth of learning and 
intellectual culture which the schools offered, because 
men of this class readily gave themselves up to Christ's 
teaching, and proved themselves fitted to lay hold of 
the heavenly treasure. ,, Others make the idea more 
inward and ethical, that is, destitute of spiritual bless- 
ings. This is better. But shall we read, " poor in the 



273 Difficult Bible Questions 

spirit," that is, poor in spiritual treasures, or %t poor in 
their spirit/' that is, conscious of their spiritual need? 
There is no virtue in poverty. The church at Laodicea 
was " poor, and blind, and naked," but was rebuked by 
Christ. They thought they were rich and had need of 
nothing. So it is better to read, conscious of their 
spiritual need. It is this consciousness of need that 
leads one to seek the grace of God in Jesus Christ. 
The publican who prayed, " God be merciful to me a 
sinner," is a good illustration of those " poor in spirit," 
whose is the kingdom of heaven. 

273. What Is Meant by Christ's Figure o£ 
Speech About the Salt That Has Lost 
Its Flavor and Is Therefore Cast Out to 
Be Trodden Under Foot of Men? 

The passage in Matt. 5 : 13, " If the salt has lost its 
savour, wherewith shall it be salted? it is thenceforth 
good for nothing but to be cast out, and trodden under 
foot of men," is based upon actual facts of Eastern 
life. It is well known that salt under certain condi- 
tions loses its saltness. Dr. Thomson, in The Land 
and the Book, tells this story to substantiate this con- 
tention : " A merchant of Sidon having a large supply 
of salt filled sixty-five houses in a mountainous dis- 
trict with it. These houses had merely earthen floors 
and the salt next the ground was in a few years entirely 
spoiled. This salt, becoming insipid and useless, ef- 
floresced and turned to dust, not to fruitful soil, how- 
ever. It was not only good for nothing itself, but it 
actually destroyed all fertility wherever it was thrown, 
and this is the reason why it is thrown into the street. 



Sayings of Jesus 274-275 

So troublesome is this corrupted salt that it is care- 
fully swept up, carried forth and thrown into the 
street. There is no place about the house, yard or 
garden where it is tolerated. No man will allow it to 
be thrown onto his field, and the only place for it is 
the street ; and there it is cast to be trodden under foot 
of men." 

274. What Is Meant by " If Thy Hand or Thy 

Foot Offend Thee, Cut It Off "? 

The words of Jesus in Matt. 18:8-10 point out 
— among other things — the wickedness of those who, by 
evil example and by their impure inclinations, their 
quarrelsome and revengeful dispositions, their un- 
worthy aims and ambitions, stand in the way of others 
and prevent them from seeking salvation. It is as 
though he had said there would be stumblings and pit- 
falls enough through the world's treatment of young 
and inexperienced souls without any addition from the 
disciples, and he warns them not to share in such 
wickedness, as the one who, after having himself re- 
ceived light, wilfully caused others to stumble was 
doubly an offender. Far better were it for him to make 
any personal sacrifice than to be the means of causing 
a weaker brother or sister to stumble and lose faith. 

275. What Language Did Christ Use in His 

" Eloi, Eloi, Lama Sabachthani "? 

The passage in Mark 15:34 is identical with Ps. 
2.2 : 1, and commentators express the opinion that it 
was uttered by the Saviour on the cross not in the cur- 
rent Greek, nor in the Hebrew original, but in the 



276 Difficult Bible Questions 

native Syriac, the mother tongue of his earthly life. 
It was the crisis of his sufferings, the moment in which 
he " must taste the bitterest of the wages of sin, who 
did not sin." Contrast this with the cry " It is fin- 
ished," in which " the mighty voice of the expiring 
Redeemer was nothing else but the exultant spirit of 
the dying victor," perceiving the fruit of his travail 
and nerving the organs of utterance to an ecstatic 
expression of its loftiest feelings in the one glorious 
sentence. 



276. What Is Jesus' Testament? 

John 14, and it is one of the most sacred chapters in 
the Gospels, being a record of the last moments passed 
by Jesus among his disciples before the great crisis. 
Love filled his heart and flowed from his lips. His 
language assumed even a loftier strain than usual. In 
his intercessory prayer he poured out his soul in be- 
half of those who were already his own. To the 
disciples it was a discourse both of cheer and sorrow. 
He seemed to open heaven's gates, to give them a 
glimpse of the heavenly home, the " house of man)/- 
mansions " that awaited them, and whither he was now 
going. More than ever before he expressed with clear- 
ness and simplicity his close and loving relations to 
them. He strengthened their faith, promised them an 
endowment of spiritual power and the coming of the 
Comforter to be their guide and adviser. In dignity, 
significance and supreme affection, it was a parting 
address whose equal never fell from human lips. 



Sayings of Jesus 277 

277. Does the Command of Jesus, " First Be 
Reconciled to Thy Brother/' Mean that 
God Will Not Accept Our Gifts if Our 
Lives Are Not Consecrated to Him? 

There is in these words of Jesus (Matt. 5:23, 24) 
no intimation that the gift will not be accepted. " First 
be reconciled to thy brother, and then come and offer 
thy gift." He is insisting that we cannot pacify God 
with gifts if there is injustice in our lives. An ex- 
treme case will illustrate this point : Suppose a thief 
wishes to get right with God. He cannot do so by 
making gifts. He must make every possible effort to 
return to its rightful owners the property he has stolen 
before his gifts can be acknowledged in heaven. In 
other words, we cannot straighten out injustice by 
charity. Justice should precede generosity. There is 
something splendid and regal about the uncompromis- 
ing demands of Jesus. A prominent Free Methodist 
pastor has a favorite motto : " Nothing is made right 
until it is made right. " If God commands us to do 
one thing we cannot fulfil his requirement by making 
a substitute proposition and doing something else. He 
demands that we live on terms of justice and honor 
with our neighbors. He is so insistent upon this that 
he cannot be pleased with our worship or service until 
we have established our lives upon this basis. At every 
step we need his divine grace, grace to help us to live 
justly with our neighbor and grace to worship and 
serve him acceptably. We must be careful not to judge 
others in this matter, except in cases where we know 
that positive wrong has been done. The final answer 
to the question depends upon what you mean by the 



278 Difficult Bible Questions 

word " consecrated/' There are many Christians who 
feel that while they wish to serve God there are certain 
sacrifices and services so difficult that they shrink from 
making this full surrender. While God is very stern 
in such cases he is also very gentle and patient. He 
will receive our services and gifts, hoping that we 
shall soon be led to make the full surrender. The pas- 
sage referred to does not deal with this phase in 
Christian life, except so far as it relates to the matter 
of making right the wrongs we have done to others. 
In this there must be no delay. Indeed, there should 
be no delay whatever in making the complete, glad 
surrender to God which will bring us the fulness of 
his power and put us in line with his richest blessings. 

278. In What Sense Are We to Understand the 
Quotation from the Psalms Applied to 
Christ in John 2:17:" The Zeal of Thine 
House Hath Eaten Me Up "? 

It simply implies an intensity of zeal that absorbed 
him. His disciples were astonished at their teacher's 
conduct. He was usually so gentle and inoffensive 
that they were amazed at this sudden ebullition of 
indignation. They could scarcely recognize Jesus as 
he took the scourge and drove the traders out of the 
Temple. It was so vigorous a thing to do that it prob- 
ably seemed to them inconsistent with his character. 
When, however, they remembered the words quoted, 
they understood how his whole soul was stirred when 
he saw the building consecrated to his Father used as 
a common market. 



279 



WORDS AND TERMS 



279. What Is Adoption? 

Adoption, in the theological sense, is " that act of 
God's free grace by which, when we are justified by 
faith in Christ, we are received into the family of God, 
and become heirs to the heavenly inheritance" (see 
Rom. 8: 17; II Cor. 6: 18; Rom. 8: 15, 16). The cer- 
tainty of one's adoption and of the inheritance war- 
ranted by it are counted among the attributes of the 
new birth. This adoption is according to promise, is 
by faith, is of God's grace through Christ (Rom. 9: 
8 ; Gal. 3 : 29 ; Gal. 3 : 7, 26 ; Ezek. 16 : 3-6 ; Rom. 4 : 16, 
17; Eph. 1:5, 6, 11; John 1:12; Gal. 4:4, 5: Eph. 
1:5; Heb. 2:10, 13). Saints are predestined unto 
adoption and even the Gentiles are selected for it 
(Rom. 8 : 29; Eph. 1:5-11; Hos. 2 : 23 ; Rom. 9 : 24-26; 
Eph. 3:6). The adopted are gathered together in one 
by Christ, their new birth is connected with it and the 
Holy Spirit is not only a witness of our adoption but 
the very fact that the said Spirit leads us is an evidence 
of our adoption (John 11:52; John 1:12, 13; Rom. 
8:14; Rom. 8:16). This adoption is a privilege of 
saints and by it they become brethren of Christ, but 
while waiting for the final consummation we are sub- 
ject to the fatherly discipline of God, which, however, 
is not to be feared as God is longsuffering and merciful 
to the partakers of his adoption (John 1 : 12; John 20: 
17 ; Heb. 2:11, 12 ; Rom. 8 : 19, 23 ; I John ^12; Deu. 



280 Difficult Bible Questions 

8:5; II Sam. 7:14; Prov. 3:11, 12; Heb. 12:5-11; 
Jer. 31 : 1, 9, 20) . Our adoption should lead to holiness 
and produce likeness to God, childlike confidence in 
God together with a desire for God's glory, a spirit of 
prayer, a love of peace, a forgiving and merciful spirit 
(II Cor. 6 : 17, 18 ; II Cor. 7:1; Phil. 2:15; Matt. 5 : 
44, 45; Eph. 5:1; Matt. 6:25-34; Matt. 5: 16; Matt. 
7:7-11; Matt. 5:9; Matt. 6:14; Luke 6:35, 36. 
Those who receive this adoption are safe and are en- 
titled to an inheritance (Prov. 14:26; Matt. 13:43; 
Rom. 8:17; Gal. 3:29; Gal. 4:7; Eph. 3:6). 

280. What Are We Taught About Baptism with 
the Holy Ghost? 

As distinguished from the baptism with water as 
practised by the apostles and the church after them, 
there is a Holy Ghost baptism. It was foretold by the 
prophet Ezekiel (36:25): "Then will I sprinkle 
clear water upon you, and ye shall be clean ; from all 
your filthiness and from all your idols will I cleanse 
you." This baptism is through Christ as we read Tit. 
3:5: " But according to his mercy he saved us by the 
washing of regeneration and renewing of the Holy 
Ghost." As John (Matt. 3:11) prophesied that he 
that cometh after me shall baptize you with the Holy 
Ghost and with fire, so when Christ had come he 
said of him (John 1 : 33) : " He that sent me to bap- 
tize with water the same said unto me, Upon whom 
thou shalt see the Spirit descending and remaining on 
him, the same is he which baptizeth with the Holy 
Ghost." This form of baptism is promised to saints 
(Acts 1:5; Acts 2 : 38, 39), and they all partake of it 
(I Cor. 12: 13) because it is necessary. Christ him- 



Words and Terms 281 

self says of it (John 3:5):" Except a man be born of 
the Spirit he cannot enter the kingdom of God," and 
Paul assures us that Christ saves " by the washing of 
regeneration and renewing of the Holy Ghost" (Tit. 
3:5), also Peter (I Pet. 3:21) writes to like effect 
when he says " ever baptism doth also now save us," 
and draws the distinction that it is the Holy Ghost 
baptism rather than the water baptism that renews and 
cleanses the soul. To the attainment of this baptism 
the word of God is instrumental, yes, essential. " That 
he might sanctify and cleanse it with the washing of 
water by the word," says Paul to the Ephesians (Eph. 
5 : 26), and in Acts 10: 44 we read that " While Peter 
yet spake " (of Jesus and his works) " the Holy 
Ghost fell on all them which heard the word." 

281. What Is Belief? 

" Belief " has been defined as " the assent of the 
mind to the truth of a proposition." In the spiritual 
sense it means the " unreserved acceptance of God's 
plan of salvation, as expressed through the Gospel 
teaching, the life and atonement of his divine incarnate 
Son, Jesus Christ, and the acceptance of Christ as a 
personal Saviour." This belief does not come through 
any intellectual operation, but is the result of faith, 
which enables us to lay hold of that which the mind 
itself cannot achieve by any of the ordinary intellectual 
processes. Yet it is not a blind and superstitious as- 
sent, but rather a " saving grace whereby we receive 
and rest upon Christ alone for salvation." As the 
child believes in his earthly parent, nothing doubting, 
so we are to look to our heavenly Father, who will 
give us this faith if we ask it in all sincerity. He will 



282 Difficult Bible Questions 

refuse it to none who come to him in this spirit and 
with an earnest desire to forsake sin. Our faith may 
be weak at first, like that of the man who cried out : 
" Lord, I believe ; help thou mine unbelief/' but he will 
strengthen it until we can realize what it means to 
" walk by faith/' Being quickened by the power of 
the Holy Spirit, we learn to trust wholly in God's love 
for us as expressed in the redemptive work of Christ 
" the Author and Finisher of faith," for the salvation 
of a fallen world. Throughout the whole experience 
of the earlier stages of the Christian life we should re- 
member that faith is God's gift, and that " whosoever 
receiveth not the kingdom of God as a little child shall 
in no wise enter therein." 



282. What Is the New Birth? 

Why new birth? Because the corruption of human 
nature requires it (John 3:6; Rom. 8:7, 8), and none 
can enter heaven without it (John 3:3). This new 
birth is effected by God through Christ and the Holy 
Ghost (John 1:13; I John 2:29; John 3:6; Tit. 3: 
5). He effects the new birth by the word of God, 
preaching the resurrection of Christ and his redeeming 
grace (James 1 : 18 ; I Pet. 1:3), and is of the will and 
mercy of God and to his glory (James 1:18; Tit. 3:5; 
Isa. 43:7). The Scriptures describe it as a new 
creation, a spiritual resurrection, a new heart, new 
spirit, as putting on the new man, partaking of the 
divine nature (II Cor. 5:17; Rom. 6:4; Eph. 2:1,5; 
Ezek. 36 : 26 ; Rom. 7:6; Eph. 4 : 24 ; Rom. 7 : 22 ; II 
Pet. 1:4). The new birth produces likeness to God 
and Christ, knowledge of God, hatred of sin, victory 



Words and Terms 283 

over the world and delight in God's law and is evi- 
denced by faith in Christ, righteousness and brotherly 
love (Eph. 4:24; Rom. 8:29; Jer. 24:7; I John 3:9; 
5:1; 2:29; 4:7; Rom. 7:22. 

283. What Is the Second Blessing? 

Many persons who have long been identified with 
the church come to feel the need of a definite ex- 
perience which shall make them conscious of loving 
God and really desirous to please him. The experience 
of peace found by such a seeker is the same as that 
which comes to any unconverted person who has never 
made any profession of religion. When one has been 
soundly converted feelings of dissatisfaction are al- 
most sure to follow the first weeks or months of peace. 
They point the way to a still higher and better experi- 
ence to which the Holy Spirit would lead us. It is not 
necessary to bother with explanations and definitions 
about this " second blessing." The Bible and Christian 
experience unite in summoning all converts to this 
u higher ground/' into this inner circle. God certainly 
can keep you " in all things " as well as in some. You 
must trust him for cleansing and keeping and energiz- 
ing power, as well as for pardoning and regenerating 
power. Study carefully such passages as Ezek. 36 : 25- 
27 ; II Cor. 7:1; Gal. 3 ; Eph. 3 : 14-21 ; Col. 3 ; I Thess. 
5: 23; Heb. 4:9-11 ; Heb. 10: 1-23; Heb. 13 : 20. Ap- 
propriating these and God's other " rich promises " to 
your own soul's needs, go forward vigorously in help- 
ing and serving others, and you will find the Christian 
life an ever-deepening satisfaction and delight, and the 
second blessing will follow. 



284-285 Difficult Bible Questions 

284. What Was the Position and Office of an 

Elder, According to Scripture? 

According to the accepted definition, " the office of 
elder was the only permanent and essential office of 
the church," under both the old and new dispensa- 
tions. The elders of the New Testament church were 
pastors (Eph. 4:11), bishops or overseers (Acts 
20:28), leaders and rulers (Heb. 13:7; I Thess. 5: 
12) of the flock. They were also the teachers of the 
congregation, expounding and preaching and also ad- 
ministering the sacraments. Doubtless many were eld- 
ers who did not leave their temporal occupations. In 
the modern church their duties are somewhat modified, 
although the same general characteristics remain. 

285. What Is Faith? 

Faith is defined by the apostle (Heb. 11 : 1) as the 
substance of things hoped for and the evidence of 
things not seen. If there were any doubt as to its de- 
sirability, the command of Christ (Mark 11:22), 
" Have faith/' should be enough of an incentive. The 
objects of faith are God and Christ as revealed to us by 
Moses, the prophets and the Gospel (John 14: 1 ; John 
6 : 29 ; Acts 20 : 21 ; John 5 : 46 ; II Chron. 20 : 20) , and 
God's promises (Rom. 4:21 ; Heb. 11 : 13). Faith in 
Christ, that precious, most holy and fruitful gift that 
is accompanied by repentance and followed by conver- 
sion, is the gift of God through the Holy Ghost, pro- 
duced through the Scriptures and teachings therefrom 
(Rom. 12:3; Acts 11:21; II Pet. 1:1; Jude 20; I 
Thess. 1:3; Mark 1:15; Acts 20:21; I Cor. 12:9; 
John 20 : 31 ; John 17 : 20. Through this faith we obtain 
remission of sins, justification, salvation, sanctification, 



Words and Terms 286 

spiritual light and life, edification, preservation, adop- 
tion, access to God and eternal life with rest in 
heaven (Acts 10:43; *3 : 39; Mark 16:16; Acts 15: 
9; John 12:36; John 20:31; 3: 15; Heb. 4:3; I Tim. 
1:4; I Pet. 1:5; John 1:12; Rom. 5:2). Without 
faith it is impossible to please God, it is essential to 
the profitable reception of the Gospel, necessary in the 
Christian warfare since justification is only by it (Heb. 
11:6; Rom. 4: 16; Heb. 4:2). It produces hope, joy, 
peace and confidence, makes Christ precious to those 
who have it and makes him to dwell in their hearts 
(Rom. 5:2; Acts 16 : 34 ; Rom. 15:13; Isa. 28 : 16 ; I 
Pet. 2\J\ Eph. 3: 17). By faith saints live, are sup- 
ported, stand, walk, obtain a good report, overcome the 
word, resist the devil and they should be sincere in it, 
abound therein, continue in it, be strong in it, stand 
fast in and have full assurance thereof (Gal. 2:20; 
Rom. 1 1 : 20 ; 4 : 12 ; Heb. 11:2; I John 5 : 4, 5 ; I Pet. 
5:9; Eph. 6:16; Ps. 27:13; I Tim. 1 : 5 ; II Cor. 8: 
7 ; Acts 14 : 22 ; Rom. 4 : 20 ; I Cor. 16:13; Col. 1 : 23 ; 
I Tim. 1: 19). True faith is evidenced by its fruits, 
is dead without fruits, overcomes all difficulties and is a 
shield and breastplate against all danger (James 2 : 21- 
25 ; 17 : 20-26 ; Matt. 17 : 20 ; Eph. 6 : 16 ; I Thess 5:8). 

286, What Is the Difference Between Faith and 
Absolute Determination? 

The person who is absolutely determined to quit 
sin and lead a godly life may be supposed to be de- 
pending on his own strength. He is resolved to change 
his ways and to be a Christian. The person who exer- 
cises faith depends on the strength of Christ. He is 
convinced that he cannot change himself; he has 



287-288 Difficult Bible Questions 

learned from experience that good resolutions are 
apt to be broken, and he places himself in Christ's 
hands to be saved. He is sure that Christ is able to 
save him from punishment for past sins, and to keep 
him from falling into new sins. He is also sure that 
Christ is willing to save him and he trusts, not in his 
own resolves, but solely and only in Christ. The dif- 
ference, you see, is radical. 

287. Is the Biblical Term " Hell" Used in a 

Symbolical or Literal Sense? 

There is a tendency among a certain class of critics 
to symbolize many things in Scripture even where the 
text is clear and explicit. The Bible language concern- 
ing future punishments and rewards cannot be ex- 
plained away by such methods. While the Bible 
abounds in metaphor and similitude, these are used in 
their proper places, and to the diligent student, who 
searches with faith and an open mind, they are not 
confusing. Certainly, where it refers to God the 
Creator, the loving and merciful Father, to his Son 
the Saviour, and to the plan of salvation for the re- 
demption of the human race, it is sufficiently clear 
to have convinced countless multitudes and have trans- 
formed their lives. 

288. What Are Heresies in the Biblical Sense of 

the Term? 
The Greek word translated " heresies " in Gal. 5 : 20 
means either an opinion or a party. As used in the 
New Testament it stands for an opinion " varying from 
the true exposition of the Christian faith " (as in II 
Pet. 2: 11), or a body of men following mistaken or 



Words and Terms 289-290 

blameworthy ideas, or, as a combination of these two 
meanings, " dissensions/' This latter definition " dis- 
sensions " is the rendering given by Thayer of this pas- 
sage. The American revision translates the word 
" parties/' leaving, however, the expression " heresies " 
as the marginal reading. The three last words of the 
verse, " strife," " seditions/' " heresies," are, in the 
American revision, "factions," "divisions," "parties." 

289. What Is Justification? 

Justification was promised in Christ by the prophet 
Isaiah when he said (Isa. 45 : 25) : " In the Lord shall 
all the seed of Israel be justified and shall glory," and 
is the act of God (Rom. 8:33). Justification was 
necessary because there was required perfect obedience, 
which man cannot attain (Lev. 18 : 5 ; Rom. 10 : 5 ; Job 
9:2, 3, 30; Ps. 130:3). Thus some other way had 
to be found. It is of grace by the imputation of 
Christ's righteousness earned by the shedding of his 
blood and sealed by his resurrection. This righteous- 
ness we may only take as our own by faith, not by 
our works, or by faith and works united, but purely 
by grace through faith (Acts 13:39; 15:1-29; John 
5 : 24 ; Rom. 3 : 24 ; I Cor. 6:11; Isa. 61 : 10 ; Rom. 5 : 
18; 5:9; 4:25; I Cor. 15:17). The blessedness of 
justification is apparent when we consider that it frees 
from condemnation, entitles to an inheritance and as- 
sures glorification (Ps. 32: 1, 2; Isa. 50:8, 9; Tit. 3: 
7; Rom. 8:30). 

290. Have Scientists Honored the Bible? 

They have. Professor Huxley says : " I have al- 
ways been strongly in favor of secular education with- 



291 Difficult Bible Questions 

out theology, but I must confess that I have been no 
less seriously perplexed to know by what practical 
measures the religious feeling, which is the essential 
basis of moral conduct, is to be kept up in the present 
utterly chaotic state of opinion on these matters with- 
out the use of the Bible." 



291. What Is Redemption? 

Redemption is defined by Paul (I Cor. 6:20; I Cor. 
7:23) as being bought with a price. It is of God by 
the blood of Christ, who was sent on earth to effect it 
for us (Isa. 44 : 21 ; Matt. 20 : 28 ; Acts 20 : 28 ; Heb. 9 : 
12 ; I Pet. 1 : 19; Gal. 4:4, 5) . And from what are we 
redeemed ? From the bondage of the law and its curse, 
the power of sin and the grave; all troubles, iniquity, 
evil, enemies, death and destruction (Gal. 4:5; 3: 13; 
Rom. 6:18, 22\ Ps. 49:15; 25:22; 130:8; Gen. 48: 
16; Jer. 15:21; Hos. 13:14; Ps. 103:4). By reason 
of our redemption we have justification, forgiveness, 
adoption and purification and believe it is precious 
(Rom. 3:24; Eph. 1:7; Gal. 4:4, 5; Tit. 2:14; Ps. 
49:8). By it God manifests his power, grace, love 
and pity (Isa. 50:2; Isa. 52:3; Isa. 63:9; John 3: 
16). When we have been redeemed we become God's 
property, his firstfruits, a peculiar people, sealed unto 
the great day, zealous of good works and walking 
safely in holiness, commit ourselves to God while 
awaiting the completion of our redemption, when we 
shall return to Zion with joy (Isa. 43 : 1 ; Rev. 14:4; 
II Sam. 7:23; Job 19:25; Eph. 4:30; Eph. 2:10; 
Isa. 35 : 8, 9; Ps. 31 : 5 ; Rom. 8 : 23 ; Isa. 35 : 10). 



Words and Terms 292-293 

292. What Is the Origin of the Title Reverend 

as Applied to Ministers? 

Its origin is obscure. It is known to have been in use 
as early as the thirteenth century. It was a recognized 
title at the Reformation. The Puritans applied it and 
Richard Baxter addressed his colaborers in the min- 
istry as " Reverend Brethren." In the early church 
the ministers were designated as " leaders." The title 
" reverend/' which came into use later, referred to the 
character of the office rather than to the individual. It 
dignifies the work rather than the worker. Paul, in 
calling himself an apostle, glorified his ministry (Rom. 
11 : 13) and this, rightly understood, is the case with 
" reverend," which, however humble the worker, hon- 
ors the labor that is performed with a single eye to 
God's glory and the salvation of men. 

293. What Is Sanctification? 

Sanctification is that act of the Holy Spirit in which 
he calls us through the Gospel, enlightens us by his 
gifts, sanctifies and preserves us in the true faith and 
moves us to holy works which are pleasing to God 
(Acts 15 :g; Gal. 5:6; Eph. 2: 10; Tit. 2: 14; I Thess. 
4:3; Rom. 15:16; I Cor. 6:11). This sanctification 
is effected through the atonement of Christ and the 
work of God, and saints are elected to salvation 
through it (Heb. 10:10). Sanctification is making 
sacred, a consecration or devotion of times, places, 
things or persons (Matt. 23 : 17, etc.). To sanctify is 
to render morally pure, to cleanse from sin, to render 
holy (John 17: 17; I Thess. 5 : 23). This moral puri- 
fication is in two distinct stages : Its commencement, 
called regeneration or new birth, and its progressive ac- 



294 Difficult Bible Questions 

complishment unto ultimate perfection, which progress 
is sanctification. Regeneration and sanctification mark 
the progress of the real moral change wrought in the 
soul by the Holy Ghost. The means of sanctification 
are internal, the indwelling Holy Spirit, faith and the 
co-operation of the regenerated will with grace and 
external, as the Word of God, sacraments, prayer, 
Christian fellowship, and the providential discipline of 
our heavenly Father. Sanctification should lead to 
mortification of sin and to holiness (I Thess. 4:3,4; 
Rom. 6:22; Eph. 5 : 7-9). 

294. What Is the Meaning of Psalm 51:4, 
"Against Thee, Thee Only Have I 
Sinned, and Done This Evil in Thy Sight, 
that Thou Mightest Be Justified When 
Thou Speakest and Be Clear When 
Thou Judgest " ? Did David Sin for Such 
a Purpose? 
No; his meaning appears to be that his confession 
was the justification of God's sentence, whatsoever it 
might be. Suppose a man was on trial for some 
heinous offense, and the judge pronounced a severe 
sentence. Some one might say, " That was too long 
a term," or " I do not believe that man is guilty ; the 
judge should have been more merciful in view of doubt 
of his guilt. " The verdict of the jury might not sat- 
isfy such a critic; but if the man had made a full con- 
fession of his guilt the judge would be justified or 
clear. Doubt would be removed, and it would be seen 
that he had done right in punishing the self-confessed 
criminal. We know that some commentators hold 



Words and Terms 295 

that David was permitted to sin in order that God's 
mercy might be exhibited to the world, but we do not 
believe that David meant any such thing. Ps. 51 illus- 
trates David's true repentance. It embraces all the 
stages through which a soul can pass, from conviction 
of sin to confession, sorrow, prayer for mercy and ex- 
pression of a lively faith and a strong purpose of 
amendment. David's character was a complex one ; he 
had many faults and many virtues. His offense, which 
was the subject of the plea in this psalm, was a very 
grievous one; but his repentance was deep and thor- 
ough. He attempted no concealment of his business, 
but made full confession before the Lord, and pre- 
sumably before his own people, who must have under- 
stood the meaning of his plea for forgiveness. It is 
one of a series of prayers for pardon and purifying. 
He was punished even while he was pardoned. 

295. Are the Chronological Figures on the Mar- 
gins of Bibles Reliable? 

The chronological figures which you read in the 
marginal notes of many Bibles are not an integral part 
of the Scripture by any means. They were the result 
of the computations of Archbishop Ussher, an Irish 
church prelate- and distinguished scholar, who lived 
1580-1656. They have been both a help and a vexation 
to Bible students. Taking the birth of Christ (A. D. 
1) as a starting-point, Ussher reckoned backward as 
far as authenticated history permitted. He had no 
other purpose than to assist scholars in getting a right 
perspective of historical events prior to that date. 
Many of his calculations have been upset by the later 
light thrown on ancient history through archeological 



296-297 Difficult Bible Questions 

discoveries, the translation of ancient inscriptions, etc. 
As to fixing the date of Creation, the first verse of the 
opening chapter of Genesis still remains unchallenged 
as the only reference the Bible affords on the subject, 
viz. : " In the beginning." The Mosaic books nowhere 
claim that the world was created in 4,000 B. C. In 
the New Testament John's Gospel opens with the 
identical phraseology of the Old Testament, showing 
that in both dispensations the fact is recognized that 
the date of world creation is beyond human com- 
putation. 

296. What Are the Cardinal Sins? 

The term usually employed is " mortal " or 
" deadly " sins. The distinction between mortal and 
venial sins has no Scripture foundation. The seven 
deadly sins, according to this classification, are pride, 
anger, envy, sloth, lust, covetousness and gluttony. 

297. What Is Sinlessness? 

What is sinlessness? The state of being free from 
sin. What is sin? " Whatsoever is not of faith is 
sin" (Rom. 14:23). " The thought of foolishness is 
sin" (Prov. 24:9). "Sin is lawlessness" (I John 
3:4). John Wesley, Ser., Vol. I, p. 15, taught: "Ye 
are saved from sin. This is the salvation which is 
through faith. This is that great salvation, foretold by 
the angel before God brought his first-begotten into 
the world : ' Thou shalt call his name Jesus, for he 
shall save his people from their sins.' And neither 
here nor in other parts of Holy Writ is there any 
limitation or restriction. All that believe in him, he 
will save from all their sins ; from original and actual, 



Words and Terms 298 

past and present, sin of the flesh and of the spirit. 
Through faith that is in him they are saved both from 
the guilt and power of it.' 1 Sinlessness is gloriously 
possible. Adam and Eve, as they came from the hand 
of God, were sinless (Gen. i : 27-31). If man cannot 
regain that pristine purity, then Satan has wrought 
a ruin that Christ cannot repair. " Where sin 
abounded, grace did abound more exceedingly." II 
Cor. 5:21: " Him who knew no sin he made sin [offer- 
ing] on our behalf that we might become the righteous- 
ness of God in him." Jehovah had respect unto Abel 
and to his offering, " through which he had witness 
borne to him that he was righteous, and he being dead 
yet speaketh " (Heb. 11:4). " Enoch was translated 
that he should not see death ; for he had witness borne 
to him that before his translation he had" (Gen. 5: 
22) "been pleasing to God" (Heb. 11:5). Enoch 
walked with God three hundred years. Joseph was a 
sinless man. " How can I do this great wickedness 
and sin against God?" (Gen. 39:9; 49:22-26). 
Daniel, Shadrack, Meshach and Abednego (the first 
Y. M. C. A.) were lion-proof and fire-proof against 
sin. Zacharias and Elisabeth " were both righteous 
before God, walking in all the commandments and 
ordinances of the Lord blameless." Most of these 
were married and had offspring. Celibacy is not sin- 
lessness (see I Thess. 5:23, 24). 

298. What Is the Soul? 

This term has been used in a variety of senses by 
the writers of the Bible. The Old Testament word 
nephesh, literally " that which breathes," corresponds 
to the New Testament word psyche, which is translated 



298 Difficult Bible Questions 

soul or life, (i) It means physical life under natural 
conditions. " They are dead that sought the young 
child's life " (Matt. 2 : 20) ; " Is not the life more than 
food? " (Matt. 6:25). (2) It means the life of emo- 
tion and desire, including the appetites of hunger and 
thirst, and the feelings of kindness or hatred. " My 
soul doth magnify the Lord." Here the word soul is 
used synonymously with spirit; they both refer to the 
emotional life and in a sense correspond to heart, which 
is the seat of all thinking, feeling and willing (Luke 
1:46, 47). The word is used in a bad sense as in 
James 3 : 16, where jealousy is shown to be a sensual 
trait, that is psychical, of the soul. (3) It means the 
self, that which distinguishes one individual from an- 
other. " I will say to my soul/' that is to myself 
(Luke 12: 19). " Let every soul (person) be in sub- 
jection to the higher powers" (Rom. 13: 1). (4) It 
is also used in a religious sense : Paul and Barnabas 
confirmed the souls of the disciples (Acts 14:22). 
Hope is an anchor of the soul (Heb. 6: 19). In these 
two instances soul is used synonymously with spirit; 
but in most cases the distinction is clearly drawn be- 
tween soul which is natural and spirit which is akin 
to God. This distinction was first emphasized by 
Jesus, who helped men to realize the divine life in 
them and invited them to deepen this spiritual faculty 
by responding to the gracious appeal of the Spirit of 
God. But it was Paul who in his Epistles emphasized 
the supremacy of the spirit. 

The soul then is that conscious existence which is 
made up of desires, impulses, emotions and volitions. 
It refers to man in his natural state, untouched by the 
revelation of grace. It is his personality, what he is 



Words and Terms 299 

in himself, as distinct from all other people. It is 
the moral man who supports his family, attends to his 
business, pays his debts and is a respectable member 
of society. He has, however, not yet reckoned with 
God who has been revealed by Jesus Christ and so 
he remains outside the temple of divine fellowship. 
His life will continue to be imperfect, until he is born 
again and permits the Spirit of the Eternal, which is 
the Spirit of Christ, to take possession of him. When 
this takes place the whole man undergoes a trans- 
formation. He feels that the spiritual occupant of 
the temple of flesh is indeed an immortal guest within, 
reflecting, in thought, desire, act and disposition, the 
nature of God. Thus we know that the living soul in 
man, though undefinable by human terms, partakes of 
the divine nature and is imperishable. 

299. What Is the Difference Between Soul and 
Spirit? 

The terms are frequently used interchangeably, 
and it is not easy to define the difference. Indeed, 
some philosophers hold that man is composed of only 
the two elements — soul and body. But others recog- 
nize the distinction which is confirmed by several pas- 
sages of Scripture, such as I Thess. 5 : 23. Broadly 
defined, the soul usually stands for the life, the affec- 
tions, the will, the consciousness; while the spirit 
stands for the higher elements by which we appre- 
hend spiritual truth. 



300-301 



A CHRISTIAN'S PROBLEMS 



300. What Evil Power Tempted the Angels to 
Rebel? 

While the Scriptures are explicit as to the apostasy 
of the angels, of whom Satan was the leader, they 
tell us scarcely anything as to the time, cause and 
manner of the fall (see Rev. 12:7, 9; II Pet. 2:4; 
Jude 6; Matt. 25:41; Luke 10:18; I Tim. 3:6). 
From these and other collateral evidence it would 
appear that pride and ambition were the causes. 
There is, however, a wide difference of opinion among 
theologians on the matter. Milton, treating the sub- 
ject from a poetic standpoint, declares that ambition 
was at the root of the angelic rebellion. 

30 x. Does the Mere Belief that Jesus Christ Is 
the Son of God Save the Soul? 

The soul cannot be saved by belief in any doctrine 
or truth whatsoever. Nor can it be saved by works. 
It is Christ and he alone who saves the soul. He has 
given himself as a ransom for it and by him men 
may be saved. He who believes this fact has taken 
the first step. But the step by which the man avails 
himself of the benefits of Christ's sacrifice is the 
crucial one, just as a man may believe theoretically in 
the skill of a physician, but the decisive point is 
reached when he knows that he is suffering from a 
mortal disease and commits himself to the care of 



A Christian's Problems 302 

that physician, staking all his hope of life on the 
physician's power to cure him. The soul that trusts 
Christ to save him, as the sick man trusts the physi- 
cian, has the faith of which it is said " by grace are 
ye saved through faith " (Eph. 2:8). 

302. Is It Possible to Get Along Spiritually 
Without the New Birth? 

Jesus' interpretation of the " new birth " was that 
it made people like little children. " Except ye turn 
and become as little children [R. V.], ye shall in no 
wise enter into the kingdom of heaven" (Matt. 18: 
3). This corresponds with his remark to Nicodemus 
(John 3:3):'' Except a man be born again he cannot 
see the kingdom of God." The spirit of childhood 
is the spirit of his kingdom. He said again (Matt. 
19: 14; Mark 10: 14, and Luke 18: 16) : " Suffer little 
children to come unto me, for of such is the kingdom 
of heaven" [or " of God"]. The humility, the sim- 
plicity, the sincerity, the trustfulness of childhood, 
these are the things that mark the true citizens of 
Christ's kingdom. In the face of Christ's statement, 
then, that children do belong to his kingdom, it is im- 
possible to say that they do not. Unless they lose 
this state of childhood innocence by unrepented sin, 
they may continue in his kingdom without a definite 
crisis of return to it, such as is necessary in the case 
of adults who have forfeited that innocence. There 
seem to be well-authenticated cases of men and 
women of great and undeniable Christian piety who 
cannot point to any such crisis of regeneration. Such 
seems to have been the case of young Timothy, to 
whom Paul wrote : " I call to remembrance the un- 



303 Difficult Bible Questions 

feigned faith that is in thee, which dwelt first in thy 
grandmother Lois, and thy mother Eunice, and I am 
persuaded in thee also " (II Tim. 1:5). What seems 
to happen, however, in the majority of instances is 
that the child loses that first innocence by sin, and 
this awakens a feeling of repugnance toward God and 
toward spiritual things. In this way the episode of 
the garden of Eden is repeated again and again ; after 
the child has disobeyed he hides away from God. 
But if he is led to repent at once he need never have 
that long, sad experience of wandering which is com- 
mon to most individuals and which makes necessary 
the return to God and the restoration of spiritual life 
in the soul which we call conversion and regenera- 
tion. 

303. Does the Bible Command to Put the Con- 
victed Murderer to Death Apply to This 
Age and Nation? 

It has been contended by the advocates of capital 
punishment that, though the command (Gen. 9:6) 
antedated the Mosaic code, it was intended to survive 
it. That inference, however, is rather a doubtful and 
insubstantial ground for so important a matter. It 
seems probable that if God had intended the practise 
to continue as a permanent obligation, throughout 
all time, some more definite and explicit intima- 
tion of that permanency would have been given. 
Whether it is advisable to continue the penalty is a 
larger question, and there are many weighty reasons 
for and against it. We ought, however, to have some 
surer and better reason for putting the murderer to 
death than that at that early age of the world God 



A Christian's Problems 304 

ordered it to be done. If, therefore, any state or 
nation arrived at the conclusion that the interests of 
the community might be better served by punishing a 
murderer in some other way we think it need not be 
deterred by the ancient command from making the 
experiment. The statement in Rev. 13 : 10, " That 
he who kills with the sword must be killed with the 
sword," does not constitute a law, but it refers to 
the period of persecution that was to come upon the 
church. The persecutor would himself suffer, as he 
had caused the saints to suffer. Nothing would pre- 
vent punishment overtaking him. Christ, however, 
said the same thing (Matt. 26: 52) with a more gen- 
eral application. His people were not to depend on 
warlike weapons for their preservation, for those who 
relied upon them would perish by the powers they 
evoked. 

304. Is There Any Sanction for Capital Punish- 
ment in the New Testament? 

The whole spirit of the New Testament would 
seem to be decidedly against it. Jesus referred to the 
old standard, " An eye for an eye and a tooth for a 
tooth," and replaced it by a higher standard of for- 
giveness and service (Matt. 5:38-42). By his 
spiritual discernment and authority he prevented the 
stoning of a woman convicted of a crime punishable 
under the Mosaic law by death (John 8: 1-11). Paul 
refers in Rom. 13:4 to the bearing of the sword by 
the civil power, but this does not necessarily sanction 
the killing of offenders. He is merely urging Chris- 
tians to keep the civil law, saying that if they do 
righteously they will not come into conflict with it. 



305-306 Difficult Bible Questions 

There is a wide diversity of opinion concerning capi- 
tal punishment. In certain countries it has been 
nominally abolished; yet it is questioned whether in 
such countries capital crimes have therefore de- 
creased. Under the old Mosaic laws capital punish- 
ment was provided for certain classes of offenses. 
A century ago many crimes were so punished which 
are now visited by imprisonment instead. The argu- 
ment against capital punishment is that man has no 
right to take away that which he cannot either give 
or restore, and that in depriving a criminal of life 
we may be also depriving him of the opportunity of 
repentance and salvation. Many books have been 
written on the subject, and both sides have been 
thoroughly canvassed. 

305. What Commandment Is the Greatest? 

When the Pharisees asked, " What is the greatest 
commandment in the law?" Jesus replied, " Thou 
shalt love the Lord thy God with all thy heart, with all 
thy soul and with all thy mind. This is the first and 
greatest commandment, and the second is like unto it. 
Thou shalt love thy neighbor as thyself. On these 
two commandments hang all the law and the 
prophets " (Matt. 22 : 36-40). 

306. What Does the Bible Teach Us About 

Care? 

Care, overmuch, about earthly things is forbidden 
(Matt. 6:25; Luke 12:22-29; John 6:27), for God's 
providential goodness should keep us from it (Matt. 
6:26, 28, 30; Luke 22:35), as his promises should 
prevent it in us (Heb. 13 : 5), and trust in God should 



A Christian's Problems 307 

free us from care (Jer. 17:7, 8; Dan. 3:16). Our 
cares should all be cast on God as Peter eloquently 
advises (I Pet. 5:7), " Casting all your care upon 
him, for he careth for you," and the Psalmist trium- 
phantly directs (Ps. 37:5), "Commit thy way unto 
the Lord, trust also in him; and he shall bring it to 
pass/' Care is an obstruction to the Gospel (Matt. 
13:22); is unbecoming in saints (II Tim. 2:4); is 
futile and in vain (II Tim. 2:4; Matt. 6:27; Ps. 39: 
6). It is sent as a punishment to the wicked (Ezek. 
4:16; 12:19), and the saints are warned against it 
(Luke 21:34): " Take heed lest at any time your 
hearts be overcharged with cares of this life." 

307. Why Should Innocent Children Suffer for 
the Sins of the Father? 

This particular passage is often misunderstood and 
misinterpreted. The denunciation in Ex. 20 : 5 does 
not refer to physical evils, arising from the sins of 
progenitors, although it is a well-known fact that 
these, too, through the inflexible law of nature, are 
visited upon the helpless and innocent. It has a spe- 
cial reference to idolatry. Under the Jewish law, as 
under all wise and equitable governments, fathers 
were not permitted to suffer for the children's sins, 
nor the children for the fathers' offenses, but every 
one should suffer for his own sin. In the case of 
idolatry, however, it would seem that God appropri- 
ated to himself the execution of his own law, which 
was designed to discourage that special sin. National 
rewards and punishments seem inevitably to extend 
over a single generation, in order to produce any 
permanent effect. 



308-309 Difficult Bible Questions 

308. How Do Children Who Die Before Reach- 

ing the Age of Responsibility Get into 
the Kingdom? 

In the passage in Rom. 5 : 18 the sin of Adam and 
the merits of Christ are pronounced as coextensive; 
the words in both cases are practically identical : 
" Judgment came upon all men " and " the free gift 
came upon all men/' If the whole human race be 
included in the condemnation for original sin, then 
the whole race must also be included in the justifica- 
tion through Christ's sacrifice. Children dying in in- 
fancy, before the age of understanding or moral 
responsibility, are all partakers of this inclusive jus- 
tification. Were it otherwise, a very large propor- 
tion of the human race would have no share in this 
" free gift," but would be condemned for sin, which 
they never committed, which is contrary to the divine 
characteristics of love and justice, contrary to the 
apostolic teachings, and contrary to the spirit and 
language of the Master himself, who said of the inno- 
cent children : " Of such is the kingdom of heaven." 
This is the general, though not exclusive, attitude of 
theology today on this matter. Faith always presup- 
poses knowledge and power to exercise it, and as a 
little child has neither, it has no moral responsibility. 
Even so stern a theologian as Calvin held practically 
this view. Any other conception of God would make 
him a Moloch instead of a loving Father. 

309. What Does the Bible Teach of the Second 

Coming of Christ? 
That Christ is to come a second time was foretold 
by the prophets and by Christ himself, as well as by 



A Christian's Problems 309 

the apostles and the angels (Dan. 7:13; Matt. 25: 
31; Acts 3:20; Acts 1:10, 11). It is called, among 
others, " time of refreshing from the presence of 
the Lord," " of restitution of all things " and glori- 
ous appearing of the great God and our Saviour 
(Tit. 2 : 13 ; Acts 3 : 19, 21). The time thereof is un- 
known, but the signs which are to precede it are fully 
set out (Matt. 24:36). In his second coming Christ 
shall appear in the clouds, in his own glory and that 
of the Father. He shall come suddenly, unexpect- 
edly, with a shout and voice of the Archangel, with 
power and great glory and accompanied by angels and 
his saints (Matt. 24 : 30; Mai. 16 : 27; Matt. 25 : 31 ; II 
Thess. 1:8; Matt. 24 : 30 ; I Thess. 4:16; Mark 13 : 36) . 
At his coming the heavens and earth shall be dissolved 
and those who sleep shall rise, they who shall have died 
in Christ shall rise first, while the saints alive at the time 
shall be caught up to meet him (II. Pet. 3: 10, 12; I 
Thess. 4: 16, 17). The purposes of the second com- 
ing are to complete the salvation of saints, to be glori- 
fied in them, be admired by them that believe, judge 
the earth and reign over it after bringing to light the 
hidden things of darkness (Heb. 9:28; II Thess. 1: 
10; I Cor. 4:5; Ps. 50:3, 4; Rev. 20:11-13). The 
saints being assured of this second coming, love it, 
look for, await, haste unto, and pray for it. They 
shall therefore be preserved unto it, shall be blame- 
less at it, shall be like him, shall not only see him but 
shall reign with him (Job 19:25; II Tim. 4:8; Phil. 
3 : 20 ; I Cor. 1:7; II Pet. 3:12; Matt. 24 : 24 ; Matt. 
24 : 42, 44 ; Phil. 1 : 6 ; I Cor. 1:8; Phil. 3 : 21 ; I John 
2-2; Col. 2:4; Dan. 7:27). The wicked who scoff 
at it and presume upon its delay shall be surprised by 



310 Difficult Bible Questions 

this second coming and shall be punished while the 
man of sin is to be destroyed (II Pet. 3:3, 4; Matt. 
24:48; Matt. 24:37-39; II Thess. 1:8, 9). 

310. Will All the World Be Converted Before 
the Second Coming of Christ? 

We need not expect to see the world converted 
before the Lord's return. This is the age of the 
Gentiles. The age during which God is seeking out a 
people for his name. The calling out of the church 
to become the bride of his Son (Acts 15 : 14). Again, 
the conditions which the word of God describes 
to precede his coming are not what we would find 
in a converted nation. His disciples asked him for 
a sign of his coming. He did not tell them, when 
you see a converted world. No. His answer was : 
" Ye shall hear of wars and rumors of wars." " Na- 
tion shall rise against nation. " " Love of many shall 
wax cold." " False prophets shall arise, and deceive 
many." " As the days of Noah were," etc. (Matt. 24 : 
34-41). Again, Paul speaks of the great apostasy 
which shall mark the time of the end; also of the 
Antichrist, the man of sin (II Thess. 2:3; I Tim. 4: 
1. See also I John 2:18). Remember, " All these 
are the beginning of sorrows." Christ's coming will 
bring with it the millennial reign. He will introduce 
the age when nations will beat their swords into 
plowshares and their spears into pruning-hooks (Isa. 
2:2-4). This seems to have been the view of the 
primitive church. It has among its many able sup- 
porters Dean Alford, Prof. Delitzch, Dr. Tregelles, 
and Dr. Bonar. Others, however, think otherwise. 
Thus it has been suggested that our faith in God 



A Christian's Problems 310 

should lead us to believe that the world will be con- 
verted before Christ comes. To believe otherwise 
would imply the thought of such a failure in God's 
plans as is inconceivable. The predictions in the 
Epistles and the Revelation appear to favor the oppo- 
site view, but perhaps they were not intended to be 
accepted literally. One reason for thinking so is 
that they imply battle and wholesale destruction of 
Christ's enemies, which is inconsistent with his char- 
acter. The conversion of the world seems an achieve- 
ment so stupendous as to be impossible; but so did 
the situation today seem to be nineteen hundred years 
ago. Who could have thought that the little com- 
pany of a hundred and twenty unlettered, obscure 
men and women, who gathered together after Christ's 
death, would grow into the enormous number who to- 
day own him as their Lord? The influence of Chris- 
tian nations is growing at a prodigious rate, and it is 
not inconceivable that, when it culminates, there may 
be such an outpouring of the Holy Spirit that mil- 
lions will be brought into the kingdom in a year. 
God is not willing that any should perish, and we 
believe that, having undertaken the work of redemp- 
tion, he will succeed in his own way and time, and 
that eventually there will be a generation which shall 
be entirely Christian, and there will be a time when 
every knee shall bow and every tongue own Jesus 
as Lord. 



311-312 Difficult Bible Questions 

311. Is a Person a Christian Who Has Never 

Felt Any Sudden Conviction of Sin or 
Emotional Change Which Could Be 
Called Conversion? 

Sorrow over sin and an effort to amend are 
Christian duties, but do not make a person a 
Christian. Neither do the sudden conviction of sin 
and emotional change, though they may accom- 
pany, or precede, the new birth, by which a per- 
son becomes a Christian. As you will see by Christ's 
own explanation to Nicodemus (John 3:3-21), the 
new birth is the work of the Holy Spirit, which 
is given freely to all who seek. When a person 
ardently desires to become a Christian he asks 
Christ to save him, not only from future punish- 
ment, but from present sin. He should believe in 
Christ's power to do so, and should confidently place 
his case in Christ's hands as he would place his case 
in the hands of a physician if he were sick. The 
effort to amend will then take new shape, because 
Christ's life and strength will be imparted and vic- 
tory assured. Christ promises to dwell in the heart 
of any who desire his presence and will yield them- 
selves to him. With Christ in the heart there will 
be new life, and by union with him the person be- 
comes a Christian. 

312. Why Was It Necessary for Christ to Come 

into the World if Men Were Being Saved 
Before He Came? 

The fact of Christ's coming and suffering and 
dying should preclude all thought of such a question. 
If God so loved the world as to give his only be- 



A Christian's Problems 313 

gotten Son, you may depend that there was supreme 
need for it. In Christ the types and sacrifices of the 
Jewish dispensation found their fulfilment as well 
as their culmination. Without him and his life and 
death they would have been empty, meaningless forms, 
Besides all this Christ came to reveal the Father to 
the world. If all that we owe to Christ and his Gos- 
pel to-day were eliminated from the world, the gloom 
and poverty and hopelessness of life would be ap- 
palling. 

313. What State of Society Would Prevail if 
the Christian Ideal of Hope Was Real- 
ized and Every One Now Living Were 
to Become True Christians? 

In the ideal Christian commonwealth there would 
be an end to trade competition of the sort which 
drives many to the wall that a few may thrive. Em- 
ployers would treat employees equitably and even 
generously, and the latter would return this treatment 
in faithful, intelligent service. There would be no 
corners, pools or combinations. No speculative mar- 
ket to rule the prices of crops, coal and other com- 
modities ; no stock speculation in the Wall Street 
sense, and no vast fortunes would be possible, since 
each member of society would employ all his energies 
and resources for the uplift and improvement of the 
whole community. Interest and usury would be un- 
known. Taxes would be such only as were needed 
to administer the community's affairs and do its 
actual work. Legitimate enterprise would develop 
the highest resources of nature for the benefit of alL 
Love would make each the servant of the whole, and 



314-315 Difficult Bible Questions 

the servant would be honored by all. Art, science 
and a varied culture would flourish, and the general 
intellectual horizon would widen, as the hard struggle 
no longer engrossed man's time, strength and physical 
and mental energies. Leaders and followers there 
still would be, of course, but there could be neither a 
rich nor a poor class. Money might and possibly would 
survive the change, but it would no longer be the 
magnet of mankind and the source of so much evil. 
And the love of Christ and his service would sweeten 
the new life to all who were participants in it. 

314. Is There a Point Beyond Which Christ 

Cannot Save? 

In Heb. 10:26 the apostle describes the hesitancy 
of certain people (professing Christians) in refer- 
ence to their confidence of faith. Professor Bernhard 
Weiss, commenting on this passage, says this lack of 
faith and hesitancy " to the consummation of re- 
demption Paul regarded as a sinning against better 
knowledge and conscience, in the case of those who 
have received the knowledge of the truth of redemp- 
tion. For sinners of this kind the Old Covenant 
already had no sacrifices ; how much less did the New 
Covenant have such, in which there is only the one 
sacrifice of Christ, in which those who do not trust 
this sacrifice with the confidence of faith have no 
part at all." 

315. Is It True that No One Is Won to Christ 

Except Through the Efforts of Some 
Other Person? 

We think not, in the literal sense. Take the case 
of the sudden conversion of Paul as an illustration. 



A Christian's Problems 316 

Certainly it could not be said that he was brought to 
a saving knowledge of Christ through the efforts of 
any person. Dr. L. J. Birney, in an address some 
time ago before a religious gathering at Indianapolis, 
spoke of Dr. Durbin as having laid down the same 
general proposition. There are doubtless many who 
come into the light through the reading of the Scrip- 
tures and prayer; yet, in a remote and impersonal 
sense, they may be said to have been influenced, 
perhaps unconsciously, by the experience and example 
of others. Hence, if we critically investigate each 
case of conversion within our knowledge, it will be 
generally found, except in very rare instances where 
the connection is untraceable, that they have been 
led by the influence of others. By way of illustrating 
the remarkable and far-reaching power of human 
influence, Dr. Durbin on one notable occasion made 
this statement : " If Peter had won three thousand 
souls every day after Pentecost, and if his apostolic 
successors had had religion enough to do the same 
thing, it would have taken a thousand years to bring 
the world to Christ as the world was in Peter's day, 
and there would have been thirty new generations 
unaccounted for; but if each of the three thousand 
had gone out to save one a year, and each new dis- 
ciple had done the same, the entire world would have 
been reached for Jesus Christ a whole generation 
before the Gospel of John was written." 

316. Will God Cast Any Away Who Confesses 
His Sins to Him? 

" Him that cometh unto me I will in no wise cast 
out." Look up those words, in John 6: 37; read them 



317 Difficult Bible Questions 

till they are so vividly photographed upon your inner 
eye that they shall keep repeating themselves to your 
brain and finding their healing way down to your 
troubled heart. Already you know they are true, but 
your will refuses to let go and rest upon them. 
They are surer than anything else in the world. Even 
standing alone they are wonderful enough to bring 
any soul to peace, but they are backed up by the 
whole story of the life and death of Jesus, by the 
gracious messages of his apostles and the promises 
of his prophets. That is the kind of a God we have, 
" who forgiveth all thine iniquities/' We cannot re- 
peat too often our universal remedy for troubled 
souls : " Trusting Jesus, that is all ! " It is under- 
stood that before we can really believe that he for- 
gives us we must be willing so far as possible to 
make right any wrongs we have done to others (see 
Matt. 5:23), and to determine to forsake our sins. 
But to the soul who will " confess and forsake " his 
sin there is nothing so sure in all the world as that 
God will " abundantly pardon." 

317. Is It Possible for Any One, in the Gospel 
Dispensation and Not Believing in 
Christ, to Be Saved? 

We can set no limit to the mercy and pardoning 
power of God. In all ages and in every nation he has 
raised up witnesses to himself. If the question refers 
to one who, living in Gospel times and having heard 
the message of salvation, wilfully ignores or rejects 
it, we might have reasonable doubts, although we 
are not to judge in such matters; but if he be in 
a portion of the world still in heathen darkness the 



A Christian's Problems 318^ 

case is different. To deny the possibility of salvation 
to the heathen who have never heard the Gospel is 
opposed to the spirit of both the Old Testament and 
New Testament. The earliest Christian teachings 
held that the Holy Spirit exerted an influence upon 
the unevangelized by means of reason, and that those 
who lived pure, upright lives before God might be 
called, justified and saved. Justin Martyr, Clement, 
and still later Zwingle, taught this doctrine, and 
believed that the moral and pure among the heathen 
might be accepted for the sake of Christ's finished 
work and atonement. Job was an Arab, of a heathen 
race; yet he is represented as a man of perfect in- 
tegrity and under divine protection and blessing. See 
Paul's exposition in Rom. 2 : 14, 26, 27, which holds 
that those not being under the law (of Christ) may 
be a law unto themselves. 

318. Is a Man Who Is Spiritually Dead Re- 
sponsible for Not Accepting Christ? 

A man is responsible if he rejects the offer of 
Christ, because he is physically alive and knows what 
he is doing. The offer of Christ is " Arise from the 
dead and Christ shall give thee life ,? (Eph. 5:14). 
The Holy Spirit is a quickener and it will be given 
to those who ask for it. Suppose a man is dead to 
art. The most beautiful picture or statue does not 
appeal to him. Some artist makes his acquaintance 
and shows him the beauty of color, teaches him how 
to recognize the perfection of form. That side of his 
nature becomes alive and he learns to appreciate the 
beauty of art. The influence of Christ is infinitely 
greater. The man who desires to be saved mourns 



319 Difficult Bible Questions 

over the deadness of his nature and prays to be quick- 
ened, and Christ speedily quickens him. It is true 
that salvation is God's work, but he does not force it 
upon an unwilling man. Christ came that men, 
though they were dead, might have life (John n: 
25). 

319. What Can We Say to Those Who Seem 
Unreconcilable to the Loss of a Dear 
One Through Death? 

What can we say to these friends? In the first 
place, they must quickly and with intense determina- 
tion seek God. They may feel that their minds are 
almost shattered by the crushing blow, but the one 
steady fact upon which to rest in the midst of all the 
anguish is God himself. Or it may be that instead 
of sharp agony some feel a terrible weariness and be- 
wilderment. They, too, must seek God for his rest. 
It is a time for creeping into " the secret place of the 
Most High, and abiding under the shadow of the Al- 
mighty." They will begin to realize something of the 
depth and strength of God's great love for them, a 
love even greater than their love for the dear one who 
has gone. They will think of the cross of Christ, 
where God showed so unmistakably his love for man- 
kind. They will see Christ going through that strange 
experience of death, and coming out untouched by it, 
untouched except to be glorified. Then they will see 
Christ " sitting at the right hand of God " — and know 
that out in that other world their loved ones are safe 
with him. They will realize again that the abiding 
things in human life are thought and love and char- 
acter; they will know that their dear ones have not 



A Christian's Problems 320 

lost those things which made them dear, but have 
only laid aside the garment of flesh and gone out into 
the world of the spirit, their true home and ours. 
Most wonderful and blessed of all, they may come to. 
feel, as many have come to feel, that those whom 
we call dead are nearer to us than ever before — no 
one knows how near. A young man who recently 
lost his wife bears testimony that he is sure she 
knows what he is doing and how he and the children 
are getting along. May we not find, after all, that the 
real world is not the world of clay and stones and 
wood and flesh, but that all the atmosphere and ether 
are the real abiding places and working places of 
human spirits, that even the stars are nothing but 
the golden nails in God's home and that the house 
itself is all that we call " space," in which there is 
ample room for all the spirits who have ever lived 
and shall live hereafter? But at any rate we may 
know Jesus, Master of life and death, and know that 
our loved ones and ourselves are safe in his strong 
and sympathetic keeping. Tell these friends that " his 
grace is sufficient " even for their time of bitter 
anguish. Tell them to come close to him and thus 
get in closest possible communion with those who 
have passed out -of sight. Tell them he will give them 
strength to bear this burden of grief, and enable them 
to lead others to the rest of faith they have found. 

320. Are Disasters, Such as Great Fires, Storms, 
Floods and Destruction, Judgments from 
God? 

Although all human experience and divine revela- 
tion teach us that God punishes the wicked who do not 



320 Difficult Bible Questions 

repent and turn to him, we are not justified in assum- 
ing that visitations of the character referred to are in 
any sense to be regarded as in this category. Indeed, 
Christ plainly rebuked such a conclusion, when he 
referred to the persecution of the Galileans, and the 
disaster at Siloam (Luke 13:1-4). Nature has her 
divinely adjusted laws ; and the world moves in obedi- 
ence to these laws. Greater wisdom would teach us 
not to live in localities that are obviously liable to be 
inundated, or overwhelmed by landslides ; and to build 
of such material, and in such manner that risks from 
conflagration will be minimized. In a majority of 
cases, however, human foresight seems utterly power- 
less to provide against or to escape from such hap- 
penings, and we must be content to regard them as the 
result of natural law, to which the righteous and the 
wicked are alike subject, " as the rain falleth on the 
just and the unjust." There have been instances, as in 
a railroad disaster, in which good people have been 
killed and wicked people have escaped. Christians 
must not expect immunity from injury and accident, 
nor must the wicked conclude that because they escape, 
God is indifferent to their evil deeds. God ex- 
pects us to trust in him and wait the time when all 
these mysteries shall be explained. In the meantime, 
as in the case of Job, we should be adding cruelty to 
misery if we hastily assumed that those who suffer 
most have sinned most grievously. The opposite is 
often true. God is not settling accounts with men in 
this life. That will be done at the judgment. In the 
same way, the wars, accidents, wrecks, etc., may be 
the direct result of human negligence or wrongdoing, 
but we must not regard God as an indifferent spectator 



A Christian's Problems 321 

of the events in his world. There is an overruling 
Providence that turns evil to good results in spite of 
evil intentions on man's part. We cannot always 
explain it, and some providences seem mysterious, but 
we cannot be surprised at our not being able to fathom 
God's purposes. From what we do know, we must 
conclude that those we do not know are also good and 
wiser than we can conceive. 

321. Do the Scriptures Sanction Divorce for 
Any Cause? 

It would seem as if there were a discrepancy between 
the doctrine as enunciated in Mark 10: 11, 12 and that 
in Matt. 5 : 32. The rule of interpretation is that when 
two writers report the same speech and one is fuller 
than the other, the one who gives the fullest report is 
to be deemed the more accurate. It is more likely that 
the one writer omitted a sentence than that the other 
inserted something that never was uttered. Following 
this rule, Matthew's report is more likely to be accurate 
than Mark's. If you will turn to Matt. 5 : 32 you will 
see that Christ made an exception in the case of a per- 
son who had been false to the marriage vow. He did 
not require one partner to live with another who had 
been unfaithful. ■ Then we may also ask whether the 
Scriptures sanction divorce on the ground of desertion. 
This is a disputed question. The only passage dealing 
with it is I Cor. 7: 10-15. Whether the apostle there 
means that the person who, he says, " is not in bond- 
age " is entitled to marry again during the lifetime of 
the deserting partner, is doubtful. It seems unreason- 
able, however, that a man deserted by his wife, or a 
wife deserted by her husband, should be precluded 



322 Difficult Bible Questions 

from making a second marriage by the misconduct of 
another. It generally happens, too, that there is good 
reason for suspecting that desertion is not the only 
offense against the marriage tie that the deserting 
partner has committed, but as it is sometimes impos- 
sible to furnish proof of the fact, while desertion can 
be easily proved, most of the churches sanction divorce 
for desertion; but direct and explicit sanction from 
the Scriptures there is none. 

322. Are Ecclesiastical Entertainments Permis- 
sible as a Means of Raising Money for 
Church Support? 

Our churches should be sustained by voluntary 
offerings. " Freely ye have received, freely give/' 
Throughout the Bible God's acceptance of gifts, 
whether for the Temple service or in apostolic times, 
seems to have been in proportion to the willingness 
with which they were offered. In Ex. 25: 1, Moses 
is told to accept whatever is " offered willingly with 
the heart/' and in Christ's commendation of the poor 
widow who gave two mites the teaching clearly is, that 
it is the spirit in which the gift is made more than 
the value of the gift itself that makes it acceptable 
to God. " For if there be first a willing mind, it is 
accepted according to that a man hath, and not accord- 
ing to that he hath not," and so far is this willing 
spirit to go that we are even to provide in advance for 
our gifts. " Upon the first day of the week, let every 
one of you lay by him in store," etc. Ecclesiastical 
entertainments for raising money ignore this truth so 
plainly taught, being based on the assumption that we 
are not willing to give to God's cause without getting 



A Christian's Problems 323 

something in return for ourselves. So questionable 
a method of raising money has first an evil effect on 
outsiders, in that it leads to the belief that one branch 
of the church's work is to make money and another to 
provide entertainment. A further argument against 
these entertainments — such as bazaars, etc. — is that 
they are not even conducted on sound business prin- 
ciples, which goes far to belittle the church in the eyes 
of the world. Second, this class of entertainment ha§ 
an evil effect upon the church itself, as it brings to the 
front the members least spiritually minded and gives 
them a controlling interest in its affairs ; it diverts at- 
tention from the legitimate work of the church; it 
arouses jealousies; it accentuates class distinctions; it 
places too much stress upon the value of money for 
conducting religious work; it cannot compete with 
similar attractions held by secular organizations; it 
obliterates the line that should always exist between 
the church and the world. 

323. Is It Right for a Church to Open Its Doors 
for Fairs, Concerts and Suppers When 
the Building Has Been Dedicated to 
God for Pure Worship? 

While the social side of church life should be culti- 
vated, it is desirable that fairs, suppers and similar 
matters having in no direct sense a spiritual side 
should be held elsewhere. There are, however, some 
social features that may with perfect propriety be held 
in the church building, such as concerts of a proper 
character, lectures and the like. If we apply the test 
of conscience in such matters and ask ourselves 
whether the holding of any special gathering within 



324-325 Difficult Bible Questions 

church walls is derogatory of the sacred purposes to 
which the building is dedicated, a decision will not be 
difficult to reach. The good sense of pastor, elders and 
managers should be exercised to prevent the use of the 
church rooms for anything that savors of levity or dis- 
respect, or that has not for its object the furtherance 
of God's purposes and the spread of the Gospel. 

324. Is the Use of Unfermented Wine at the 

Communion in Accordance with the 
Teaching of Christ? 

There is no record of Christ having said anything 
on the subject. The broad principles he laid down, 
however, apply to many questions that at that time 
were not pressing. Concern for the welfare of others 
he certainly regarded as a duty. That concern at the 
present time may surely take into account the position 
of a man who was formerly a drunkard, and who may 
find his desire for intoxicants aroused by tasting fer- 
mented wine at communion. Sympathy with him and 
a desire to shield him from temptation, and save him 
from the pain of a struggle with his old enemy, is thus 
in accord with Christ's principles, and may legitimately 
find expression in using unfermented wine at the 
sacrament. 

325. How Often Are We to Forgive a Person 

Who Has Wronged Us? 

Our duty is to cultivate a forgiving disposition. 
There is no doubt that when the wrongdoer repents, we 
ought to forgive him, even though it be seventy times 
seven times that he has offended. Toward the hard- 
ened offender who does not repent, we ought to feel 



A Christian's Problems 326 

more pity than animosity. It may be that for his own 
sake forgiveness should be withheld. It is good for 
some men that they should be taught by a sharp lesson 
that they must not misbehave. But under all that, 
the Christian ought to exercise a kindly feeling toward 
the wrongdoer, ought not to be vindictive, and should 
be ready to forgive when he shows contrition. We 
believe that God loves the sinner while hating his sin, 
and we should try to be like him in that. We, who 
have done so much for which we hope God will forgive 
us, can surely afford to forgive those who have in- 
jured us. The man who has done the injury and is 
not penitent is in the greater need of forgiveness, 
though he is not entitled to it. We should pity him. 

326. Is There Forgiveness for One Who Sins 
Over and Over Again After Having 
Been Forgiven? 

In Isa. 55 : 7 we are told that God will abundantly 
pardon, and that means that God will forgive just as 
long as there is sincere repentance. The danger for 
one repeatedly sinning is not that God will not forgive, 
but rather that by sinning one places himself where 
there is no more conscience of sin. God's mercy is 
unlimited both as to time and quantity and is well told 
in Matt. 18 : 21-35 \ Luke 17 : 3, 4 ; Isa. 1:18; Mic. 7 : 
18, 19. But constant sinning against conscience hard- 
ens the heart and benumbs the conscience. There may 
be, to the end, sorrow exercised because of the con- 
sequences of sin, but to him who continues to sin the 
conscience becomes at last benumbed, so that while it 
mourns over the results, it still loves the sinning and 
is not offended by it. Continuous sinning should lead 



327-328 Difficult Bible Questions 

one to self-examination and humility. " Him that 
cometh to me, I will in no wise cast out," says Jesus. 
God will abundantly pardon all those who forsake 
their ways and return to the Lord — but we must come, 
must return and we must come as did the Publican — 
humble. 

327. Is the Doctrine of the Second Work of 

Grace a True Scriptural Teaching? 

We should be assuming an unwarrantable authority 
if we answered the question categorically. Brethren 
whom we honor and who are undoubtedly sincere be- 
lieve that it is Scriptural. Who are we, that we should 
say it is not? We can only give you our opinion which 
you must take for what it is worth. Our belief, then, 
is that sanctification is a gradual process, lasting all 
through our lives; that we are always receiving new 
light, new strength to overcome temptation and new 
grace to live more like Christ. We believe that at no 
time is it safe to relax our vigilance and that the 
time never comes when we attain absolute perfection, 
or immunity from the possibility of falling into sin. 
We believe that progress in the divine life is not uni- 
form in its rate, but under favorable circumstances 
such as a season of special retirement and prayer and 
association with godly brethren we may make greater 
progress than at others. But we do not believe in 
sudden miraculous changes which would make the soul 
impervious to sin. 

328. What Is the Fate of the Jews Who Have 

Passed Away Since the Death of Christ? 

It would be pure speculation to answer a question 
concerning the ultimate fate of the Jews who have 



A Christian's Problems 329-330 

passed away since the death of Christ. We have no 
right to judge men; judgment belongs to God alone. 
Besides, in all ages he has raised up witnesses to him- 
self in the persons of godly men and women who, 
although they might never have heard the Gospel mes- 
sage, have lived according to their highest lights in a 
way that may have been acceptable, and whose faith 
has been accounted to them for righteousness. 

329. Do the Promises as to Immunity from 

Snake-bite and Poison Belong to All Be- 
lievers Now as in Christ's Time? 

Though the passage in Mark 16: 17, 18 appears to 
refer the promises to all believers, the facts prove that 
they do not. A Christian taking up a venomous ser- 
pent or drinking poison would undoubtedly suffer as 
a man would who is not a Christian. In the days when 
the promise was given, a handful of unlettered men 
were going out to preach to an unbelieving world and 
needed special miraculous power to help them in their 
testimony. These powers were granted for that spe- 
cial purpose. If you are thinking of making a per- 
sonal test we would strongly urge you to consider 
before doing so whether Christ's words (Matt. 4:8) 
do not apply in the case. At the same time there is 
no doubt that one who accidentally gets into difficulty 
of this kind may well call upon the Lord and remind- 
ing him of his promises, expect and receive absolute 
relief. 

330. Are We Still Under the Law? 

It is impossible to explain the teachings of the New 
Testament on this subject such as Gal. 3 and 4 with- 
out recognizing two distinct meanings of the word 



330 Difficult Bible Questions 

" law," as applied to the old dispensation. It meant 
both the moral law and the ceremonial law. The New 
Testament is very clear in teaching that from the 
ceremonial law the believer in Christ is set free. Christ 
put an end to the sacrifices and ceremonies of the Tem- 
ple when he became the sacrificial Lamb for the sins of 
the whole world. The 15th chapter of Acts shows how 
the first church council set the Gentile Christians free 
from the obligations of the ceremonial law, even the 
fundamental ordinance of circumcision. When we 
come to the moral law the explanation is more diffi- 
cult. Paul says : " Do we then make void the law 
through faith? God forbid. Yea, we establish the 
law " (Rom. 3 : 31). The moral law was never abro- 
gated. Paul's argument is that law in itself has no 
power to make a man good ; but Christ has that power. 
Christ takes the law and fills it full of life and love. 
He transforms the soul so that it loves the Lawgiver, 
and loves every individual for whose protection the 
law was given. For instance: is the Christian under 
the law against murder ? He has no such sensation, no 
such consciousness. He does not want to murder any- 
body. By Christ's power he has been made to love his 
neighbor and he knows that he must continue to love 
him. Love solves the problem of the moral law; love 
gives the law a power it never had before. " Love 
worketh no ill to his neighbor; therefore love is the ful- 
filling of the law " (Rom. 13 : 10). In a sense this was 
taught in the Mosaic law, as both Christ and Paul 
pointed out, but Christ brought a new interpretation 
and a new power. So we may be said to be living 
under his law, as Paul expressed it : " Bear ye one an- 
other's burdens, and so fulfil the law of Christ " (Gal. 



A Christian's Problems 331-332 

6:2). We are in the dispensation of the Holy Spirit, 
who brings to our hearts the experience of loving God 
(Rom. 5:5), and who makes us truly love our neigh- 
bor. 

331. Why Does the Lord Seem So Much Nearer 

and Dearer at Some Times than at 
Others? 

Even perfect Christians are sometimes " in heavi- 
ness through manifold temptations " or trials. The 
human brain is such a delicate organ, and the human 
body so imperfect, that many times the things we are 
surest about become obscure ; in sleep, for instance, or 
in extreme fatigue, or suffering, or even nervousness. 
Our chief concern must be to keep free from sin. We 
may be cleansed and kept clean by the blood of Christ ; 
and while we are trusting him for cleansing, we shall 
be, under normal conditions, conscious of his presence. 

332. Are There Any People Without a Concep- 

tion of a Supreme Being? 

Missionaries and other travelers affirm that nowhere 
on the globe is there a people who have no conception 
of worship of some sort, the sole possible exception 
being the natives of the Solomon Islands, who are 
said by some writers to have been absolutely without 
any idea of a Supreme Being, or any kind of worship, 
when first discovered by white men. Even idolatry 
must be regarded in a sense as an apprehension of an 
overruling Power, though a perverted one. The con- 
tention of skeptics that we have no right to enlighten 
the heathen cannot be maintained; for, if it be con- 
ceded that it is our duty to help our fellow men in any 



333 Difficult Bible Questions 

degree, we certainly should strive to enlighten them 
on the most vital of all questions : that which affects 
their happiness here and hereafter. Besides, Christians 
are commanded to "preach the Gospel to all the 
world/' 

333. Is Anything Too Hard or Difficult for God? 

The day of miracles is not past. The question, " Is 
anything too hard or impossible for God ? " is apt to 
be misleading. While it is true that nothing is im- 
possible for God, yet it is also true that God seems 
always to work according to method, or law. When 
the flying machine was invented, no laws of gravity 
were superseded; they were simply recombined with 
other laws, just as the magnet seems to break law, but 
does not. So with radium; it appears to break and 
change other principles, but in reality only readjusts 
and reapplies them. In his miracles Christ made use 
of a new power, but did not set aside the laws of the 
universe. We never hear of a lost limb or member 
being made to grow again. Christ restored the ear 
of the high priest's servant not, doubtless, by mak- 
ing another ear grow, but by rejoining the severed 
member to its place — a thing which surgeons now 
occasionally do in their regular practise. An eye 
injured could probably not be restored to normal 
condition, any more than if the eye had been lost an- 
other could be made to grow in its place. But foreign 
growths have been removed ; germs dislodged ; weak 
organs strengthened — by Christ's miraculous power in 
response to the prayer of faith. And, while not neglect- 
ing any human skill or aid or material means, we 
should be constantly expecting from God greater things 



A Christian's Problems 334-335 

rather than less, and may come to find that even things 
we had called impossible are after all included in his 
plan. 

334. Is There Intercession Needed Between Us 

and God? 

The full price of the world's salvation was paid by 
Christ on the cross. After a soul has once heard of 
Christ and his atonement, he needs no other help in 
approaching God than that of the divine Saviour. The 
New Testament is full of emphatic statements of the 
absolute sufficiency of Christ's sacrifice. There is 
" one Mediator between God and man, the man Christ 
Jesus." This is the message of the whole book of 
Hebrews. Read especially the first seven chapters 
(see also I Cor. 1 : 30; Rom. 5 ; II Cor. 5 : 18-21 ; Gal. 
1:3-9; Gal. 3; Gal. 5:1-6; Gal. 6:14, 15, etc., etc.) 
After we are regenerated, no one can possibly be 
nearer to us than Christ is. It surely seems, to say 
the very least, extremely foolish to ask any one else to 
convey a message to him for us when he himself is 
nearer than any one else can be. 

335. Is a Marriage Ceremony of Any Real 

Value? 

In Gen. 2 : 22 God brought about the first marriage 
by bringing Eve to Adam. By what ceremony this 
was done we are not told, but that there was some sort 
of preliminaries to the union there can be no doubt as 
is indicated by the injunction in verse 24 and the solemn 
enunciation of the principles of the bond. In early 
times one of the essential things in marriage seems to 
have been the coming of the bride from her father's 
house to that of her husband or his father. Betrothal 



336 Difficult Bible Questions 

accompanied by more or less ceremony preceded this. 
In Ezek. 16:8-14; Mai. 2:14; Prov. 2:17; Gen. 24: 
57-60; Ruth 4:9-13 we have examples of the customs 
common to the occasions. In Jesus' time the cere- 
monies appear to have been observed as is indicated by 
his numerous references to wedding feasts; for in- 
stance, such as are found in Matt. 22 : 3 ; Matt. 22 : 1 1 ; 
Luke 12 : 36; 14: 8; and by his participation in a wed- 
ding feast at Cana. The right of wife and children 
and the demands of good government necessitate such 
formality in the marriage ceremony as will give to the 
married state that dignity and solemnity which is es- 
sential to the inviolability of the act The use made of 
marriage as a symbol of union between Christ and his 
church (Rom. 7:4; Gal. 3:27; Isa. 54:4-6; 61:10; 
62:3-5; Rev. 21:1; 19:7-9) indicates that there is 
more to the marriage than a mere contract between 
two parties and that in God's sight it is the holiest 
state. Such holy relation should, in deference to pos- 
terity and the public good, be initiated by a ceremony 
of public character and record. 

336. Is the Marriage of a Protestant with a 
Catholic Advisable? 

Marriage with Christians is not merely to be a phys- 
ical union, but a union and communion of souls. This 
is the essential requirement and only sure guarantee 
for a happy marriage. Difficulties and disagreements 
do and must arise, if the marriage is blessed with chil- 
dren and a decision is to be made in which church and 
faith they are to be reared. Disagreeing, as Protestants 
and Romanists do, in the most fundamental truths of 
the Christian religion, they lack all mutual basis for 



A Christian's Problems 336 

religious exercise, even prayer, and particularly in 
the days of adversity must suffer grievously because of 
the cleavage existing between them in the things of 
highest moment in their spiritual life. Read Rom. 16: 
17; II Cor. 6: 14-18; I Cor. 7: 16 and ponder whether 
these admonitions do not also apply to the entering into 
so close a union as that of marriage by those who in 
their religious conceptions and convictions, and hence 
in their entire view of life, are so far apart as are 
Romanists and Protestants. Experience proves that 
what is stated in Gen. 6 : 2 with reference to the chil- 
dren of God uniting in marriage with the children of 
the world applies also to marriages of Protestants to 
Romanists, i. e., that such unions very frequently result 
in both falling into religious indifference, spiritual death. 
Either there will be a persistent effort by one or the 
other spouse seeking to convert the other to what is 
held to be the true faith, or for the sake of external 
peace both will drop all religion. If the Protestant 
agrees to a Catholic marriage he by that very act ac- 
quiesces in the Roman Catholic doctrine of marriage 
being a sacrament which none other than a Roman 
Catholic priest can validly perform and that every 
other marriage is at best a legal concubinage. Thereby 
he places the stigma of concubinage upon his own par- 
ents if their marriage w T as not solemnized by a Roman 
Catholic priest, and confesses himself illegitimate. On 
the other hand, the Catholic party to such marriage 
must ever hold her marriage to be nothing else but con- 
cubinage and her entire marital life a sin in the sight of 
God, should her marriage not have been consecrated 
by a Roman Catholic priest. Surely no stedfast 
Protestant could ever promise to have his children 



337 Difficult Bible Questions 

brought up in a church and faith whose most funda- 
mental teachings he holds to be a denial of divine truth 
depriving Christ of his true glory and sinful mankind 
of all true peace, the assurance of reconciliation with 
God and of that precious liberty wherewith Christ has 
made us free. 

33 7« What Are the Limits of Ecclesiastical Pro- 
scription of Marriage? 

By Levitical law the prohibited degrees included 
direct relatives in both ascending and descending lines, 
of the whole and of the half blood, children who had 
the same parents or parent, the brothers and sisters 
of fathers or mothers, brothers' wives, daughters-in- 
law, a woman and her daughter, or other descendant, 
in the third generation and the sister of a wife during 
her lifetime. By Lev. 18 where these degrees 
are set out, the analogy to relatives there mentioned 
may be applied to others equally close of which, 
however, nothing is said. In the early church a still 
stricter rule of prohibited degrees was a part of 
canonical law. Thus the Emperor Theodosius I for- 
bade the marriage of first cousins which the earlier 
Roman law permitted. The Greek and Roman 
churches went even further. The Roman Catholic 
Church carried the prohibition to the seventh degree, 
but in 1216 Innocent III cut it down to the fourth, and 
a little while after Gregory IX modified Innocent's 
rule that a marriage between a third and fourth cousin 
was allowable. The council of Trent further mitigated 
the restrictions. According to the canons of the Greek 
Church a man may not marry his second cousin's 
daughter, his deceased wife's first or second cousin 



A Christian's Problems 338 

nor his deceased wife's first cousin's daughter. Two 
brothers may not marry two sisters, an aunt and a 
niece, two first cousins. A man may not marry his 
wife's brother's wife's sister, his brother-in-law's wife 
nor can his own brother marry her. The feeling lying 
at the bottom of all these prohibitions was the preten- 
sion of a moral principle to promote chastity. Another 
consideration is that the marriage of near relatives 
promotes neither the health nor the multitude of off- 
spring. Besides these reasons it might be urged that 
to marry out of one's near relationship binds families 
together and diffuses the feeling of brotherhood 
through neighborhoods and tribes. Besides enacting 
laws against the marriage of blood relations, states 
have sometimes prohibited men from connecting them- 
selves with women who sustain toward them the closest 
degrees of affinity. Some countries make it unlawful 
to marry a wife's sister. There are no valid argu- 
ments against such unions from Scripture, but rather, 
when it is said (Lev. 18 : 18) that a man shall not have 
two sisters as his wives, the inference is that Jewish 
law allowed marriage to one of them after the death 
of the other and preceding wife. Marriage to a 
brother's widow or deceased husband's brother is more 
doubtful. Yet in the canonical law the Pope can prob- 
ably give a dispensation. Such was the case of Henry 
VIII of England. Some church bodies, however, in- 
hibit marriages between both of these affinity degrees. 

338. Is a Religious Marriage Ceremony Neces- 
sary? 

Early in the history of the Jewish race (as their 
sacred books show) it was considered advisable that a 



339 Difficult Bible Questions 

priest or rabbi should perform the marriage ceremony, 
as important religious questions had to be put to the 
bridal pair which only a learned man could do. In the 
first centuries (A. D.) Christian marriages were 
solemnized by the clergy, but there were many excep- 
tions. There was no prescribed form, and the public 
ceremonies apparently were not regarded as essential 
by the early Christians. There is no record preserved 
of the first marriage by a minister. Marriage cere- 
monies that are not performed by regularly ordained 
pastors in the case of a religious ceremony, or by the 
authorized official in civil marriages, are irregular 
and unrecognized by the courts and the community. 
Such ceremonies, if undertaken in jest, are a mockery 
of the sacred ordinance, and in the worst possible 
taste. No Christian can afford to have a share in such 
follies. " Mock marriages " are usually prolific of evil 
to all concerned, and unsolemnized, irregular marriages 
usually result in leaving the wife at the mercy of one 
who should have begun the new relation by surround- 
ing her with every honorable safeguard and protection. 

339. Were Miracles Wrought by Other Men of 
God Before and Since Christ? 

Yes, indeed. By Moses and Aaron as follows : Rod 
turned into a serpent and restored again; hand made 
leprous and restored again; the various plagues in 
Egypt, such as water turned into blood ; frogs, lice, flies, 
boils, locusts and darkness brought; the first-born 
destroyed ; the Red Sea divided (see Ex. 4-12). Joshua 
divided the waters of Jordan, took Jericho, stayed sun 
and moon and destroyed the Midianites (Josh. 3, 4, 
10 and Judg. 7:16-22). Samson killed a lion and 



A Christian's Problems 340 

Philistines, carried away the gates of Gaza and pulled 
down the house of Dagon (Judg. 14 and 16). Elijah 
brought on a drought, multiplied meal and oil, restored 
a child to life, brought rain and divided the waters of 
Jordan (I Kings 17, 18; II Kings 2:8). Elisha 
divided the waters of Jordan, multiplied oil, restored 
a child to life, healed Naaman, caused iron to swim 
and restored a man to life (II Kings 2: 14, 21; II 
Kings 4:17; 3 2 -35; II Kin gs 5 :I °, 14; II Kings 6: 
6; II Kings 13:21). The apostles and seventy dis- 
ciples performed miracles (Luke 10 : 9, 17 ; Acts 2 : 43 ; 
Acts 5 : 12). Peter cured a lame man, healed the sick, 
made iEneas whole and restored Dorcas to life (Acts 
2:7; Acts 5: 15, 16; Acts 9: 34; Acts 9:40). Stephen 
and Philip wrought miracles (Acts 6:8; Acts 8:6, 7, 
13), and Paul cured a lame man, cast out an unclean 
spirit, made the bite of a viper harmless, restored 
Eutychus to life and healed the father of Publius 
(Acts 14:10; Acts 16:18; Acts 20:10-12; Acts 28: 
5,8). 

340. Have All the Prophecies Been Fulfilled? 

All the prophecies have not yet been fulfilled, not- 
ably those that refer to the restoration of the Jews and 
other far-reaching predictions of the Old Testament 
prophets. The Messianic prophecies, especially those 
relating to the coming of the kingdom, are now, com- 
mentators hold, in process of fulfilment. The Gospel has 
not yet been preached to all the nations of the world. 
There are parts of Central Asia, some parts of China 
and almost all of Tibet, together with portions of Cen- 
tral Africa, the Sahara tribes and parts of South 
America, still unevangelized. It is the imperative duty 



341 Difficult Bible Questions 

of the church of Christ to hasten this work, which 
Jesus himself laid down as one of the principal tasks 
of his followers. 

341. When Furnishing References to a Prospec- 
tive Employer, Am I Morally Bound to 
Disclose Facts Derogatory to the Per- 
son Under Consideration? 

You should either answer the questions fully and 
truthfully, and give any other essentially important 
facts as far as your personal knowledge goes, or else be 
silent altogether. The appeal to you by another em- 
ployer, for a reference, is a purely private matter, and 
as the prospective employer is bound in honor to keep 
the information you furnish strictly private, so you are 
equally bound to be truthful with him, and to keep back 
no vital fact, since he places his interest wholly in your 
hands, trusting you implicitly. If you, by a too gen- 
erous recommendation, impose upon him a worthless 
employee, you will very likely have reason to regret it 
afterward. I have suffered more than once from en- 
gaging domestic help on the strength of fulsome and 
even enthusiastic recommendations from mistresses 
who apparently made it a rule to give to every servant 
whom they dismissed for incompetency or other cause 
a certificate of the highest character, and who said 
nothing of faults which were certain to prove very 
objectionable. A single qualifying word would have 
been sufficient, in such cases, to avert the trouble that 
followed. You must bear in mind that business men 
who ask questions about persons they intend to em- 
ploy ask the important questions they want answered. 
They better than many others know man's weakness 



A Christian's Problems 342 

and do not expect to find perfection. Then by all 
means refrain from tearing down what might be the 
opportunity of a lifetime, remembering that wealth 
throw T s a protection around the business man, and 
he who works for him must stand or fall on the 
character his friends give him, before trial. If you do" 
anything, go to the party you are recommending; if 
he has a fault, tell him of it, and warn him that it 
might cost him a position sometime. Unless the per- 
son under consideration had committed some grave 
wrong and was entirely unworthy of the position of- 
fered, your answering the questions asked would be 
sufficient. But if you believe he can and will perform 
the work required, even though he has not always done 
the right thing, it would be wrong indeed to say any- 
thing that would debar such a one from the expected 
position. The tendency of the world in general " to 
kick a man when he's down " is unchristian. When 
a man is trying to be somebody, lend a helping hand 
and treat him as a true Christian should — it matters not 
how low such a person had fallen previously. God 
help us to lift our fallen brothers ! 

342. Is There More than One Way of Salva- 
tion? 

During his earthly ministry, Jesus set before his 
hearers the way of eternal life and also showed them 
the way that leads to perdition and the means of escape. 
There were many among the Pharisees and Sadducees 
who, having heard the message, still persisted in their 
unbelief. He warned them of the fate that awaited 
the impenitent wicked. He had come to save the 
world, and those who rejected him must bear the bur- 



343-344 Difficult Bible Questions 

den of their own rejection. The record of the Scrip- 
tures cannot be altered or done away with. God is a 
God of love and ever ready to forgive ; but if we reject 
his Son and continue in sin after having received the 
Gospel invitation, we should blame ourselves alone for 
what may befall us. We bring our punishment upon 
our own heads and are self-condemned by our own act. 

343. Can a Christian Find Anywhere in the 

Bible Justification for Self-defense Even 
Though His Life Is at Stake? 
We presume you mean defense by force. If a man 
were accused of murder, or any capital offense, he 
could find justification for defending himself in court 
in the example of Paul, Peter, Stephen, etc., who de- 
fended themselves by speeches. Paul also availed him- 
self of the provisions of the law of citizenship to save 
himself from injustice (see Acts 22:25). We believe 
that if Paul had been attacked by robbers when he 
was carrying to Jerusalem the money subscribed by 
the Christians for the relief of the poor, he would not 
have given up the money without a fight. But direct 
justification for taking up arms in self-defense, there 
seems to be none. Perhaps none was needed. It may 
have been regarded as the natural course, and as there 
is no direct prohibition of it, that course may be fol- 
lowed. We do not think that Christ's command that 
"ye resist not evil" (Matt. 5:39) applies to self- 
defense so much as to retaliation. 

344. Why Were the Early Christians Urged to 

Anoint the Sick with Oil? (James 5: 14). 

There are those who explain James 5 : 14 by asso- 
ciating the anointing of the sick with the official anoint- 



A Christian's Problems 345 

ing of priests, kings and perhaps prophets. In this 
way they have given a sacramental and symbolical 
character to what is really a simple custom of ordi- 
nary family life. Now oil is in familiar use in the East 
as an article of the toilet. It takes the place of our 
pomades and scents and its use is regarded as a sign of 
health. Just so the neglect of oil is the sign that a man 
is out of health. Those who are sick are not allowed to 
be anointed, nor are those who are passing through a 
time of mourning. When, therefore, James enjoins 
the elders to anoint the sick — that is, at once make his 
usual toilet — after prayer for his restoration, he really 
means that they are to pray for him with full faith 
and show the strong faith by acting toward him as if 
he were in fact recovered — that is, ready for his daily 
anointing. The elders were to give expression to their 
faith by their works, the particular works which would 
best show it in the case of the sick that they should at 
once proceed to wash, dress and anoint the sick man 
as if he were quite sure that God had heard their prayer 
and made him well. 

345. Is There No Sinlessness Because God Is 
Not Able to Keep from Sin Those Who 
Trust in Him? 

God is able to do many things that he will not do. 
He is able to keep men from sin, but it is not his habit 
to treat them as automatons. He could save the whole 
world by any act of his will, but he takes the slower, 
more noble course of drawing men to himself. He 
would have men choose him and seek him. As in the 
parable of the Prodigal Son, the father might have 
locked his son up and prevented him from going to the 



346 Difficult Bible Questions 

far country ; but he would not do so with his son. The 
son might go if he wished and when he wished to re- 
turn he was welcomed back, but no compulsion was 
used. God deals so with men. He will not by an act 
of his power relieve his children of the necessity of 
watchfulness and resistance to temptation, making 
them as it were sin-proof. They must watch and pray, 
and he will help them to resist. The question of men 
leading a sinless life is one of fact, not of their ability 
to do so. God could keep us from committing sin, no 
one disputes ; but as a matter of fact, he does not. 
The man does not live who does not commit sin. If 
he is a child of God he deplores it, repents of it, and 
strives to keep from it in the future, and beseeches God 
to keep him from falling. Sometimes he is brought 
to this condition by God's discipline : God interferes to 
prevent him continuing in sin and brings him back 
to himself by a road of sorrow and suffering. No 
child of God will say, " May I commit a sin a day or 
one sin an hour ? " He will be anxious to avoid it 
and not to regard it as a privilege. 

346. What Proof Have We Outside of the Bible 
that Man Has a Soul? 

Man's conviction of immortality, even outside of 
the Bible, is world-old and world-wide. He is the only 
being who desires a hereafter or who has conceptions 
of another life. Wherever man is found, he has the 
inborn conviction of the existence of a Supreme Being 
and another world. He feels within him an influence 
that is not mortal or material. No other being on earth 
can rise above the mere allurements of sense ; no other 
aspires to a future. Man feels that his state here is a 



A Christian's Problems 347 

preparatory one; that it is a step to a higher educa- 
tion. The soul, in all its aspects, is its own prophet 
of immortality and has been so in all ages. From the 
days of the earliest philosophers, from Socrates and 
Cicero down to Baxter and Liddon, this fact has been 
stamped upon the history of the world, and despite 
materialists and skeptics, it is stronger and more uni- 
versal than ever. 



347. Is There Any Ground for the Opinion that 
God Makes Men Suffer in the Very Way 
in Which They Have Made Other Men 
Suffer? 

There are those who hold with Adoni-bezek (Judg. 
1 : 6) that " as I have done so God hath requited me/' 
and there are undoubtedly retributive providences, but 
such cases are so rare as to be negligible. When such 
cases occur men's love of the sensational leads them 
to take note thereof and attach undue importance 
thereto. The great majority of God's judgments are 
not retaliatory. " It was an ethical maxim extensively 
accepted among ancient nations that men must suffer 
the same pains that they have inflicted on others. The 
later Greeks called this the Neoptolemic Tisis from the 
circumstance that Neoptolemus was punished in the 
same way in which he had sinned. He had murdered 
at the altar and at the altar he was murdered. Phalaris 
had roasted human beings in a brazen bull, and the 
same punishment was inflicted on himself/' Dr. Far- 
rar says of the punishment inflicted on Adoni-bezek: 
" This kind of punishment was not uncommon in 
ancient days. The cutting off of the thumbs would pre- 



348 Difficult Bible Questions 

vent a man from ever again drawing a bow or wield- 
ing a sword. The cutting off of his great toes would 
deprive a man of that speed which was so essential 
for an ancient warrior." But though retributive pun- 
ishments of this kind are not recognized in modern 
times it is peculiar how the old sentiment still prevails 
so that great satisfaction is felt in hearing of cases 
where Providence deals the blow to men which they 
have dealt to others. 

348. Would a Converted Person, by Committing 
Suicide, Lose His Inheritance in Heaven? 

Persons who are united to Christ by faith and have 
become heirs of God would not commit suicide, as no 
murderer (and a suicide is a self-murderer) has eter- 
nal life abiding in him (see I John 3: 15). If such 
a person took his own life it is certain that his reason 
must have become unbalanced by grief, or trouble, or 
anxiety, and that he was irresponsible. Any person 
who, having his reason and his mental powers unim- 
paired, deliberately kills himself would give evidence 
by his act that he was not a true Christian, and there- 
fore had never an inheritance in heaven. The con- 
dition of the suicide's mind prior to his committing the 
fatal act has to be taken into account. There is no 
doubt that a large proportion of persons who commit 
suicide are of unsound mind at the time. The brain is 
unbalanced, and the person is not responsible for his 
act. You may be quite sure that if a Christian loses 
control of his faculties, and in that condition kills him- 
self, he will not by that act lose his interest in 
Christ. God will receive him, as he would if he died 
by accident or disease. In thinking of a suicide, we 



A Christian's Problems 349 

must bear in mind the possibility of dementia, and not 
sorrow as those who have no hope. 

349. Who Is the Holy Spirit, and What Is His 
Work? 

The Holy Ghost is the Third Person in the Trinity 
and equal with the Father and Son in power and 
glory. He is the divine helper, assistant, counselor 
and instructor, and his office is to carry forward the 
great work of teaching and saving men which Christ 
began. He is to the disciples of Christ what Christ 
himself was to them while on earth (see John 15 : 26; 
I Cor. 12 : 4-1 1 ) . He is the divine Spirit commissioned 
to guide, inspire and energize believers for doing the 
work of God on earth, interceding, directing, bearing 
witness and giving " gifts " (special spiritual qualifica- 
tions). It is by the power of the Holy Ghost working 
through consecrated men and women that souls are 
won and the Gospel is made effective. It is apparently 
impossible fairly to interpret the Scripture references 
to the Holy Spirit and the experiences of Christian 
people in regard to him in any other way than by 
accepting this doctrine of the Trinity. Jesus said he 
would send the Holy Spirit. Peter declared on the day 
of Pentecost that he had come, and explained that 
Christ, after he had been exalted to the right hand of 
God, had sent him in fulfilment of the promise (Acts 
2: 16-33). His work is to convict of sin, to lead to 
repentance, to guide the believer, to reveal Christ, to 
be the Comforter in trouble, to strengthen and to sanc- 
tify the soul, to be the Guide, the Energizer, the Sancti- 
fier of the Church. 



350-351 Difficult Bible Questions 

350. Does the Lord Send Evil Spirits? 

The statement in I Sam. 16: 14 must be understood 
and so must many others in the Old Testament from 
the standpoint of the writer. The historians who wrote 
the books of Samuel and Kings were men of intense 
spirituality and deep piety. They looked at every event 
in its relation to God. Our modern histories reverse 
this method, and relate the circumstances which, in 
the opinion of the writers, suffice to explain events. 
Just as the ancient writers described thunder as the 
voice of God, and we explain it as the impact of the 
clouds. We should regard Saul as a man subject to 
periodical attacks of insanity; but the historian of the 
Old Testament regards him as under the displeasure of 
God, who sends an evil spirit to torment him. 

351. Why, If God Is So Wise and Loving, Did 

He Make Man So Liable to Physical Suf- 
fering? 

Do you not think that so delicate and wonderful 
an organism as the human body has less pain than 
might have been expected? Of course, there is no 
limit to God's power to do anything, but he has him- 
self set limits to his mode of operations. He works 
through natural laws, and he seldom interferes be- 
tween a violation of them and the penalty. Whatso- 
ever a man sows that he reaps. A watchmaker pro- 
duces a watch that he is sure will keep good time and 
will wear for years. But if a boy owns the watch and 
is fond of inspecting the works, altering the regulator 
and occasionally dropping it on the floor, the watch- 
maker's skill fails of its purpose. Even good men who 



A Christian's Problems 352 

should know better are not sufficiently careful of the 
laws of health, and they have to suffer and they often 
transmit enfeebled constitutions to their children. 
There are, however, evidences of the foresight and 
goodness of God even in pain. One of them is that 
singular provision in excessive suffering which we call 
" fainting/' It is like the safety valve of a steam 
engine, operated by the very power that brings danger. 
When pain becomes so extreme that nature cannot 
bear it, the man faints, that is, becomes unconscious of 
what he is suffering. That is a very merciful provision 
indicating the kindness and foresight of the Creator. 

352. May Christians Consistently Pray for 
Wealth? 

According to the old Hebrew formula, it was not 
sinful to ask for an increase of substance or for pros- 
perity for flocks and crops. The Christian view of 
prayer, however, has modified this, and while there is 
no express prohibition against praying for riches, there 
is a direct promise that, having sought and obtained 
the divine blessing and pardon for sin, all things will 
be added. Probably the best answer to the question 
is furnished in the prophecy of Agur (Prov. 30:8) 
wherein he says : " Remove far from me vanity and 
lies; give me neither poverty nor riches; fill me with 
food convenient for me, lest I be full and deny thee 
and say who is the Lord, or lest I be poor and steal." 
Riches, as well as any other earthly good, are the gift 
of God, and deserve to be considered in this light. If 
one desires riches, that he may have more power to do 
good, there seems to be no just ground why he should 
not consider it proper to pray for them. We know 



352 Difficult Bible Questions 

that riches are a source of great temptation, and that, 
as a matter of fact, they are frequently, if not almost 
constantly, misused, so that great grace is needed in 
order to their proper use. But the thoroughly conse- 
crated soul will pray that he may be kept from pervert- 
ing God's gifts. If we pray for riches to use them for 
our own pleasure alone, we do wrong. But many a 
man has prayed for riches, that he might have the 
means to benefit the world, and help toward the ad- 
vancement of Christ's kingdom. If these things are 
kept in view, we see no reason why one should not pray 
for riches. We have many evidences that God is 
pleased with such petitions, when they are offered in 
the right manner. Jabez called on the God of Israel, 
saying : " Oh, that thou would bless me indeed and en- 
large my coast." This was a prayer for increase of 
worldly possessions, and we are informed that God 
granted the request. From this we may infer that 
God was pleased with his petition. But when prayer is 
offered for riches, three things should be borne in 
mind : First, that we must work as well as pray. If a 
man prays for riches, and then folds his hands waiting 
for God to add to his possessions, he does wrong. Sec- 
ond, when he has not properly used what he has 
already in his possession, it is wrong to ask for more. 
Third, temporal things are never good unless they are 
to be used for good ends, for the glory of God and the 
advancement of his kingdom. Riches are to be sought, 
and it is not improper to pray for them. But it should 
be remembered, when asking for them, that they are 
the smallest of the Christian treasures. 



A Christian's Problems 353 

353. Is the World Getting Better or Worse? 

" The question of whether the world is getting bet- 
ter or worse is a much mooted one. It is discussed 
from many angles, and upon it many of our best think- 
ers differ. The answer must rest upon what kind of 
improvement is in the mind of the student of the ques- 
tion. Scientifically, we know the world is moving for- 
ward by gigantic strides. When we think of the huge 
drink bill, the white slave traffic, the oppression of the 
helpless poor, etc., in the light of present enlighten- 
ment, perhaps in the minds of the majority, there is a 
question as to whether the world is better or worse 
morally. It seems to me, however, that the basis upon 
which God decides that question is that of relationship 
to him. The question which determines eternity with 
the soul is what we do with Jesus Christ. If the world 
is being drawn into closer fellowship with the Lord 
Jesus Christ, in the sight of God, we must believe it is 
growing better. If not, the opposite must be true. 
From this viewpoint, the question cannot be settled by 
world conditions, but by the spiritual condition of 
the visible church of God. If the professing believers 
in Christ are more spiritual, shining brighter, a greater 
power in the world and leading souls to Christ at a 
greater ratio than the physical birth rate, then, and 
only then, can we believe the world is growing better, 
as God sees it." Our correspondent is right as to the 
real character of the test of world betterment. It must 
be a spiritual one, not regulated by our advancement 
in knowledge, art and science, nor by the multitude of 
our inventions, but by our loving obedience to God's 
laws, our closer union with him through his Son, and 
by our application of the teachings of Jesus in our daily 



354 Difficult Bible Questions 

lives. The Gospel standard of Christian efficiency is 
not one of wealth or intellectuality, but of rightness 
with God and love for our fellow man. 

354. What Is the Comparative Value of Human 
and Divine Wisdom? 

The first three chapters of I Corinthians contain the 
argument that all human wisdom and power are value- 
less and insignificant as compared to the power and 
wisdom of God. The passage (I Cor. 3 : 22, 23) marks 
the climax of this argument, and is one of Paul's 
exalted flights of thought and language. He is exhort- 
ing the Christian to a right sort of pride in his splendid 
possessions. The possessions and powers of other men 
are not worth being proud of. But everything in the 
universe belongs in a sense to the Christian because 
it belongs to Christ. This does not of course mean that 
any man would have a right to claim the possessions 
of another in the name of Christ. But the Christian's 
riches are in Christ. Christ is the Creator and Ruler 
of everything, and since the Christian is the heir of 
Christ he has a share in all the power and wisdom and 
richness of God. This chapter also contains Paul's 
urging against divisions : followers of the various 
teachers formed different groups in the Corinthian 
Church. The apostle wanted to get their minds up 
above all these human matters to the infinite source of 
all wisdom. It is a plea for Christian unity as well as 
for a spiritual and heavenly, a bold and buoyant frame 
of mind. 



A Christian's Problems 355-357 

355. Can We Justify a Devotion to Religious 

Work So Close that It Is Maintained at 
the Sacrifice of Health? 

While religious principle is of more value than 
health or even life itself, God does not ordinarily 
require a devotion so close that bodily illness will 
follow. A devotion which would deliberately sacrifice 
health would belong to the same category as the pen- 
ances, flagellations and mutilations, self-inflicted by 
followers of other religions than the Christian. To 
violate the natural laws set up by God is a sin, yet 
even such a violation may be justifiable in cases of 
great emergency. 

356. What Do the Jews of To-day Believe in 

Regard to Jesus? 

Many educated Jews believe thoroughly that Jesus 
of Nazareth lived and that he was the teacher of a 
high, pure and true philosophy. They reject those pas- 
sages of the New Testament which claim divinity for 
Jesus and which narrate miracles, though many of 
them still accept as historic the miracles of the Old 
Testament. 

357. If God Has Power to Do All Things, Why 

Doesn't He Banish Starving, or Send 
Food from the Sky, as He Did Long 
Ago? If God Loves Us and Has Power 
to Do All These Wonderful Things, Why 
Does He Let Sin Go On? 
Taking the second part of the question first, we 
must remember that the whole spiritual world is based 



357 Difficult Bible Questions 

on the freedom of each individual to choose between 
right and wrong. There would be no such thing as 
character if every act and choice were forced. A 
choice that is forced has no moral value or quality- 
whatever. So because God wants to develop a race of 
beings who are really good, he leaves us free to choose 
right or wrong. It is terrible to imagine that God is 
the author of sin. He is the author of freedom, and 
many of the creatures to whom he has given this price- 
less gift and opportunity of freedom use it in making 
shameful choices and doing shameful deeds. We get a 
little light upon the first part of the question by this 
consideration of the second part. The whole universe 
seems to be in the midst of titanic agonies, strug- 
gling toward perfection. Paul declares : " The whole 
creation groaneth and travaileth together in pain." 
The mystery of pain no one can solve, except that we 
know that just as freedom produces character, so pain 
produces moral, mental and spiritual strength and pu- 
rity. Man seems to be the highest point in nature, and 
everything in nature is subordinate to the main busi- 
ness of producing that race of beings who are to be 
really good. Starvation is simply a part of the vast 
woe of the universe. But to conquer starvation is not 
God's duty but man's. It is man's fault that some peo- 
ple starve. There is enough food for all, but man has 
devised laws and instituted customs which deprive part 
of the human race of the means of subsistence and 
give others more than they need. And it is man's duty 
to find a way whereby the world's bounty can be so dis- 
tributed that all shall have the means of life. 



A Christian's Problems 358-359 

358. What Is Said by Worldly Authority About 

the Bible as a Real Help to Good Citi- 
zenship ? 

Daniel Webster says : " If we abide by the principles 
taught in the Bible, our country will go on prospering 
and to prosper; but, if we and our posterity neglect 
its instructions and authority, no man can tell how sud- 
den a catastrophe may overwhelm us and bury all our 
glory in profound obscurity. The Bible is the book of 
all others for lawyers as well as divines, and I pity 
the man who cannot find in it a rich supply of thought 
and rule of conduct. I believe Jesus Christ to be the 
Son of God. The miracles which he wrought establish 
in my mind his personal authority and render it proper 
for me to believe what he asserts." 

359. Is It Right to Hold Sunday School in a 

Hall Used at Other Times for Dancing? 

It would be far better not to have the Sunday school 
meet in such a hall. If it were a hall to which 
the community looked as a center of social and civic 
life, and dances were only occasionally had there, the 
situation would not be so bad. The thought of the 
children about the building would be of its lectures, 
concerts, debates, forums, conferences, or possibly its 
athletic contests, or reading rooms ; the dancing being 
only incidental would not be largely in their minds, but 
would be thought of in a matter-of-fact way as some- 
thing which some of their elders sanctioned and others 
disapproved. Again, the fact that other interests 
centered in the hall would tend to keep even the danc- 
ing parties within the limits of decorum. But a hall 



360 Difficult Bible Questions 

used exclusively for dancing must possess an atmos- 
phere of sensuality and irreligion that makes it en- 
tirely unsuitable as the meeting-place of a Sunday 
school. If the public school is available for the Sunday 
school sessions they ought by all means to move back 
to it. 



360. Can There Be Any Morality Without a 
Knowledge of and Recognition of a Su- 
preme Being? 

Races that have not received the Gospel are judged 
according to the light they have. Missionaries tell us 
of heathen peoples who have a certain standard of 
morals and conduct, notwithstanding their ignorance 
of the Gospel, and all races, however unevangelized, 
have some knowledge or intuition of a Supreme Being 
whom they must obey. The Bible tells us that those 
not having either the law or the Gospel may be " a law 
unto themselves " (Rom. 2 : 14). We have no warrant 
for assuming that the heathen who died in ignorance 
of Christ are beyond the reach of God's mercy. In 
every age he has had his witnesses — good men and 
women who have lived clean, upright lives, even under 
natural law. We are not justified in holding that they 
are not acceptable (Acts 10:35; Rom. 4:9). You 
will find in Rom. 2 : 12-14 the passage which explains 
that those who have neither the law nor the Gospel 
" may be a law unto themselves." This obviously 
means that men and women who have never heard of 
Christ are not beyond the reach of the divine mercy, 
if they have lived good lives even under natural law, 
and have been a blessing to those around them. John 



A Christian's Problems 361 

Wesley wrote toward the close of his ministerial 
career : " He that f eareth God and worketh righteous- 
ness according to the lights he has is acceptable to 
God." In Rom. 4:9 it is clearly stated that faith 
was reckoned to Abraham for righteousness. The 
Judge of all will not judge unjustly. For those who 
know the Gospel, there is the immediate responsibility 
to accept it, and live it in their lives. 

361. With So Many Denominations Extant, 
Who Can Say Which One Is Right? 

It has been very aptly said that, while no one church 
or denomination has a monopoly of the truth, all have 
more or less of the truth. We have never believed in 
the attitude which denounces others simply because 
they do not agree with us in matters of detail. When 
they hold the great essentials of the Christian faith, 
they are Christian, irrespective of differences in creeds 
or ceremonies. There are doubtless many who find 
themselves in doubt with respect to certain Scriptural 
interpretations; but even this difference may not be 
vital. Further, many find that they receive more 
spiritual benefit in one church than in any other, and 
if that church holds the essentials, then it is the best 
church for such people. We sometimes hear doubts 
expressed as to the orthodoxy of the teachings of cer- 
tain pastors ; but this, after all, is a matter which soon 
settles itself. If any man's work is of God, it will be 
acknowledged by him and will stand; if otherwise, 
nothing under heaven can make it permanent. It may 
flourish for a little time, but will ultimately pass away 
and be forgotten. 



362-363 Difficult Bible Questions 

362. What Should Be the Attitude of Christians 

on the Question of War? 

Under the old dispensation, war was regarded as 
having the divine sanction when it was waged in a 
righteous cause. Under the Gospel, however, we are 
taught to love our enemies and to be on terms of 
friendship with all men. Yet, even in the teachings 
of Jesus, we are told that wars will continue to the 
end of the age (see Matt. 24:6; Mark 13:7). The 
Apocalypse is full of it. The enlightened portion of 
the race regards it as an evil, yet as one which is in- 
evitable as the outcome of human conditions. Under 
these circumstances, it is the duty of the Christian to 
fight war with all his power and influence; but, being 
compelled to recognize its actual existence, must dis- 
tinguished between wars that have justification from 
a human standpoint and those that have no justifica- 
tion. All war is bad, but some wars are far worse 
than others. The ideal condition for which we should 
work and strive is described in Isa. 2 : 4. 

363. Does God Permit Evil that Good May Re- 

sult? 

That he permits evil, or removes the restraint of the 
Spirit from evildoers who are flagrant and persistent, 
is shown by many instances in Scripture and even in 
modern history. If we accept as true the Scripture 
statement that God " maketh the wrath of man to 
praise him," we see no reason to doubt that he many 
times overrules the evil acts of men for ultimate good. 



A Christian's Problems 364-365 

364. Has the Bible Found Favor Among Non- 

Ghristians? 

This is best answered by quotations from such men 
as Goethe, the great German poet and writer, who 
wrote as follows : " It is a belief in the Bible which 
has served me as the guide of my moral and literary 
life. No criticism will be able to perplex the confi- 
dence which we have entertained of a writing whose 
contents have stirred up and givexi life to our vital 
energy by its own. The farther the ages advance in 
civilization the more will the Bible be used." 

365, Can There Be Healing Without Medicine? 

We have stated on a number of occasions that 
we believe the prayerful use of medicine to be right 
and Scriptural. Isaiah put a fig poultice on King 
Hezekiah's boils. The bacteriological theory of dis- 
ease has made the use of medicine all the more 
reasonable. We have found that many diseases 
are simply attacks made upon the bodily tissues by 
living organisms, quite like minute animals. It is no 
more wrong to attack these diminutive animals with 
poison than it would be to attack, with club or gun, a 
mad dog who would threaten one's wife or child. Medi- 
cines produce a chemical reaction in the body which 
has curative or nutritive value ; indeed, many medicines 
are foods, and to take them is just like regulating one's 
diet to meet physical conditions. Many skilful physi- 
cians are firm believers in prayer, and pray for the suc- 
cess of their treatment. God gives wisdom and skill 
to combat disease, and after we have availed ourselves 
of all these means we should ask his blessing upon 
them. When, however, we speak of persons divinely 



366 Difficult Bible Questions 

healed being sufferers from functional and not or- 
ganic disease, we do not restrict divine power. We 
have no doubt of God's being able to heal organic 
disease. We believe, however, that some of the cures 
attributed to divine healing are really effected by 
other means. We can understand that if a man has 
all the organs of his body in a healthy condition, but 
some of them not performing their functions, he may 
be cured by a mental process. If he believes thoroughly 
and sincerely that God will cure him in answer to 
prayer, his faith will save him. It may give him an im- 
pulse which will start the sluggish organs into activity. 
A sudden fright will sometimes do the same thing. 
This is not divine healing, but it is faith healing, and 
it explains the cure of many of the people who think 
that God has healed them. There are other cases, 
however, which cannot be explained in that way. 

366. Was There Any Other Way Possible for 
Remission of Sin Except by the Shed- 
ding of Blood? 

The thought of a sacrifice for sin underlies the whole 
message of the Bible. The fact that some promises do 
not specifically refer to this does not violate in any way 
the broad, general principle. The Bible as a whole 
states the method by which God undertakes to save 
people from sin. The Old Testament, in law and cere- 
mony and prophecy, looks forward to a great sacrifice 
that is to be made, of which the sacrifice of ani- 
mals is but a type. The Epistles of the New Testa- 
ment explain how the sacrifice of Christ may be applied 
by faith to the human soul. The Gospels tell the story 
of the life of the Saviour and give with great detail 



A Christian's Problems 367 

and fulness the account of his sacrificial death. He 
himself said distinctly of his death (Matt. 26:28): 
" This is my blood of the new testament, which is 
shed for many for the remission of sins." Read with 
special care the 9th and 10th chapters of Hebrews, the 
5th and 6th chapters of Romans, I John 1 : 7 and the 
many other passages which state clearly that salva- 
tion from sin is wrought by the sacrifice of Christ. 
The fact of the atonement underlies all the promises of 
Scripture. It seems idle, as well as dangerous, to 
speculate whether there may be or might have been 
some other way of salvation. This way fits in with 
our knowledge of nature and of life, and has been 
testified to by multitudes of redeemed souls. We know 
that through the blood of Christ salvation from sin can 
be found; we certainly do not know that it can be 
found in any other way. 

367. Does Not the 58th Chapter of Isaiah Teach 
the Duty, Not Since Abrogated, of Ob- 
serving the Seventh Day as the Sab- 
bath? 

To our mind the chapter seems to teach exactly 
opposite. It was a reproof to the formalists who were 
more careful about the letter than the spirit. The fasts 
and observances on which they prided themselves were 
an ofifense to God while they were not fulfilling the 
law in the spirit. It was righteousness and deeds of 
kindness and mercy that God required of his people, 
not the minute literal observances which were easy to 
render. The command to observe the seventh day has 
not been repealed so far as we know, nor has the com- 
mand to observe the Passover, nor the law of circum- 



368 Difficult Bible Questions 

cision. We keep the spirit of the command in con- 
secrating a seventh portion of our time and at the 
same time we celebrate the resurrection of Christ 
which to us is a much more important reason for hold- 
ing a day sacred than the reason given in Ex. 20 for 
observing the seventh day. The very question of 
longitude precludes the possibility of uniform observ- 
ance. If you travel westward around the world and 
observe the natural days, you would find yourself at 
the end of the first voyage observing Saturday as 
Sunday and at the end of the second voyage observ- 
ing Friday, and so on unless you dropped a day in 
each instance to bring yourself in line with the rest 
of the world. The people who think they are pleasing 
God by going back to the seventh day observance make 
the mistake of conceiving of him as having a mind as 
small as the human mind, which is far too apt to 
attach importance to trivialities. 

368. Can a Person Unknowingly Be a Hypo- 
crite? 

There is in the essential meaning of the word 
" hypocrite " the idea of deceit, of making an effort to 
mislead others about one's character. This can only 
be done consciously. So in this sense there can be no 
such thing as an unconscious hypocrite. But there 
is a practical danger, namely the danger of uncon- 
scious inconsistencies between one's character and one's 
profession. The true Christian should always strive 
eagerly to make his conduct tally with his profession. 
He must make no compromises with his conscience. 
He must not only insist upon conquering, by divine 
grace, the inconsistencies he is aware of, but he must 



A Christian's Problems 369 

try to discover these " unconscious inconsistencies/' 
these things in his life which appear wrong to others 
or may have a hurtful influence, and gain their eradica- 
tion also. 

369. What Chance Is There for True Church 
Union? 

In the study of the religious conditions of the present 
time it is very disappointing to find so much lack of 
sympathy for each other's views among Christian 
people of the different sects. It is not as acute as in 
former years, but too much of it exists for the up- 
building of the Christian life in the community. How- 
ever, to lament because all bodies of Christians are 
not of one mind in all things, and do not all have one 
form of worship and one denomination, is illogical 
under present conditions. The church is steadily draw- 
ing closer together. There is a growing disposition to 
meet on common ground and make common cause in 
many branches of Christian work ; yet it may be a long 
time before denominational distinctions are surren- 
dered and all are merged in one flock with one Shep- 
herd, as we have the divine assurance will ultimately 
be the case. There have been distinctions ever since 
apostolic times (see I Cor. 1:12; also I Cor. 12); 
still the church has grown amazingly; the little group 
of 120 mentioned in Acts 1 : 15 has become a vast army 
of 564,000,000. In this mighty host there are many 
battalions, each with its own distinctive insignia and 
history, many of them of glorious memory. Yet all 
serve under one Commander, the great Captain of 
Salvation, and all march under the banner of the Cross. 
Jealousy there has been, and there has been also much 



369 Difficult Bible Questions 

of that emulation in well-doing which was the char- 
acteristic of the early churches; but the march of the 
army as a whole has been steadily onward, always 
keeping in view the ultimate goal. This is a time when 
the church needs to be helped rather than criticized. 
It may be that it needs new trials and sufferings to 
prepare it for the new Pentecost for which the whole 
Christian world is earnestly praying and watching. 



370 



TEXTS FAMILIAR AND OTHER 



370. Can There Be Forgiveness Without Con- 
fession? 

If the wrong was done to some particular person or 
persons, God's forgiveness cannot be claimed until the 
wrong has been confessed to the person or persons con- 
cerned, if they can be found, and until it has been, so 
far as possible, made right. Many sins are between 
the soul and God alone, and these sins it is not neces- 
sary to confess to any one but God. Many Christians 
lose their peace by taking the attitude of unwilling- 
ness to confess, when they are probably under no 
obligation to confess. What robs them of their peace 
is not their failure to confess, but their refusal to say 
to God that they will do anything he wants them 
to do. Do not be afraid of God. He will not hurt 
you ; he will not ask you to do anything grotesque or 
unreasonable. Tell him you will confess as and when 
he wishes. Then search the past, with the Holy 
Spirit's help, and see if there are any people to whom 
you should confess personal wrongs or with whom you 
should make certain matters straight. God will give 
you grace and courage to make the confession and 
restitution frankly and fully. But remember we are 
saved not by confession nor restitution, nor even re- 
pentance, but by faith in Christ. 



371-372 Difficult Bible Questions 

371. Are All the Christian Virtues or Charac- 

teristics Fruits and Gifts of the Holy 
Spirit? 

James writes (James 1 : 17) : " Every good gift and 
every perfect gift is from above." That is, among 
others, all the Christian graces or characteristics are 
direct gifts of the Holy Spirit, and then they are the 
fruits or results of these gifts. The Holy Spirit im- 
plants them and then develops them to stronger and 
higher degrees. It has been the experience of multi- 
tudes that after trying in vain to secure such soul 
qualities as love, joy, peace, gentleness, meekness, pa- 
tience, they have received these gifts directly through 
the blessing of the Holy Spirit. It is also true, how- 
ever, that many people who are not professed Chris- 
tians, indeed, some in pagan lands, have seemed to 
attain many of the graces of Christianity, such as 
meekness, gentleness, humility, kindness, self-control. 
It is impossible to explain all the subtle workings of the 
Holy Spirit, who, as Jesus said, is like the wind, of 
which we hear the sound, but cannot tell whence it 
comes nor where it goes. But knowing the Gospel and 
its results, it is our duty to persuade others to attain 
heavenly character by receiving the Holy Spirit, and, 
for ourselves, to give the Spirit right of way in our 
souls as he strives to make us more and more like 
Christ. 

372. Where Was Jesus " Delivered Unto the 

Gentiles to Be Mocked and Spitefully 
Treated? " 

The passage in Luke 18 : 32, 33 was absolutely ful- 
filled. The Jews arraigned Jesus before Pilate, the 



Texts Familiar and Other 373 

Roman governor, and he was delivered over to the 
Roman soldiers and taken by them to Calvary. It was 
Roman soldiers who carried out Pilate's sentence by 
crucifying Christ, Roman soldiers who parted his gar- 
ments among them, who kept guard by the cross and 
who pierced his side, and they did not leave until 
their duty was fully accomplished (see Matt. 27 '.27 
and 54; Luke 23 : 47 and rest of the chapter; John 19 : 
^32,33,34). 

373. If " Every One that Asketh Receiveth," 
According to Matt. 7 : 8, How Does God 
Act When Two or More Christians Ask 
for the Same Object? 

There are cases in which it would be clearly impos- 
sible for each of two Christians to get the same object, 
for which both might pray. A certain position might 
be vacant, and two Christian men might each pray to 
secure it; or a prize might be offered and each of two 
Christian students might pray to receive it. Or, as in- 
deed has not infrequently happened, two good men 
might each love the same woman and each pray for 
success in winning her. In any such case God cannot 
answer the prayer of one without depriving the other 
of the gift. These are all amplifications of the same 
general principle which the Lord illustrated in the case 
of Paul and his " thorn in the flesh " (II Cor. 12 : 7). 
Paul's prayer was answered, but not in the way he 
wished for. He asked for relief from the thorn; he 
received instead the promise of superabounding grace. 
So in every case in which God must refuse the literal 
answer to a prayer, he will, if the soul is submissive 



374 Difficult Bible Questions 

and trustful, make up for the disappointment by be- 
stowing direct and personal blessing, and not infre- 
quently even a better material gift than the one re- 
quested. Again, in the case of two Christians praying 
for the same object, it is probable that only one could 
have prevailing faith. All the Scripture teaching about 
prayer must be massed together in studying any phase 
of it. We are to ask " according to his will " and " in 
faith." God would not give to two of his children 
the assurance that each was to receive a certain single 
object, nor would both of them reach the plane of 
prevailing faith. This was the message of the para- 
graph quoted. It was a warning against selfish 
praying. When we pray for an object we should 
stop to ask ourselves whether or not our receiving the 
gift means that it must be taken away from some one 
else. 



374. In What Sense Did Paul Fear that He 
Might Become a Castaway? 

In the well-known passage in I Cor. 9 : 27 Paul im- 
plies that if he, with all his labors for others, still needs 
to apply self-denying watchfulness and strenuous 
effort, and might still fall short of the special reward 
for which he strove, how much more should the 
Corinthians, who were going recklessly to the extreme 
of Christian liberty, apply the lesson to their own 
lives? It is to be noted that the Revised Version, 
instead of using the word " castaway," adopts the 
preferable translation " rejected/' i. e., a loser in the 
special contest for the reward of those who " turn 
many to righteousness." 



Texts Familiar and Other 375-376 

375. Has the Prophecy in Ezek. 4: 3 of a City 

Besieged from a Wall of Iron Ever 
Been Fulfilled? 

It was not a prophecy at all, but a picture sermon. 
The situation was this : A number of Jewish exiles in 
Babylon were naturally concerned about what was hap- 
pening at home in Jerusalem. There were no news- 
papers, and they went to Ezekiel's house to learn what 
he thought. He was a man of eminence and piety. 
Some of the exiles did not believe that Jehovah would 
allow the city and temple to be hurt; others thought 
that nothing could resist the Assyrian armies. Ezekiel 
believed that the city would be destroyed. To im- 
press the conviction upon them, he made a clay model 
of the city and set up an iron wall before it. Per- 
haps he talked to them, too, but the symbol would 
tell the story whether he did so or not. As you know, 
Jerusalem was taken and the temple burned. 

376. What Is the Meaning of the Statement 

(Heb. 2: 10) that Christ Was Made Per- 
fect by His Sufferings? 

There can be no doubt of Christ being perfect. His 
life in the flesh proved that. But in order that he 
might be specially prepared for the work he is now 
doing, as the Head of his Church, the High Priest of 
his people, he had to undergo temptation and suffer- 
ing, that he might be able to help the tempted and 
comfort the sufferer. What they bear, what their 
struggles are, he could learn only from experience. 
That he did learn, that he bore all so nobly, was a 
proof of his being perfect. The man who has encoun- 
tered temptation and has triumphed belongs to a 



377 Difficult Bible Questions 

higher order than the innocent man who has never been 
tested. His holiness has been proved by his trial. The 
physician who knows how to treat yellow fever is 
better able to deal with the disease after he has passed 
through an epidemic of it than he was before he put 
his theories to a practical teste 

377. What Is the Meaning of the Offense of 
the Cross? 

By the " offense of the cross" (Gal. 5:11) Paul 
means the contempt and antagonism felt by both Jews 
and Greeks toward the idea of being saved by the 
death of Jesus. The Jews thought they would be 
saved by keeping the law; the Greeks hoped to be 
saved by seeking wisdom. But Paul insisted that we 
are saved, not by keeping the law nor by being wise, 
but by believing that Jesus Christ died for us (see 
I Cor. 1 : 18-24). It is hard for us in these days to 
understand precisely the controversy Paul was hav- 
ing with the Jews and the way they felt toward him. 
They looked upon him as a bad man. That was the 
reproach that he had to bear. They felt that to be 
" good " one had to be circumcised and to keep the 
ceremonial law of Moses. Paul said that was not the 
way to be good. He said it was not necessary to be 
circumcised or to keep the ceremonial law. The 
Galatians to whom he writes in the passage mentioned 
had accepted this teaching of his, but had been influ- 
enced to return, to some extent at least, to the bondage 
of the Jewish law. Paul sternly rebukes them for this. 
They have been refusing to bear the " offense " of the 
cross; they were refusing to state and live the testi- 
mony that they were saved not by any effort of their 



Texts Familiar and Other 378-379 

own but by the fact that Christ died for them. The 
" offense " of the cross also means the self-sacrifice, 
the humility, the brave service for others which are in- 
cluded in the self-abandonment which the soul must 
make at the cross of Jesus. 

378. What Is the " Faith Verse "? 

What is known as the " faith verse " (Heb. 11 : 1) 
is a description of faith in its widest sense, not re- 
stricted to faith in the Gospel alone. " The substance 
of things hoped for " is interpreted to mean that faith 
gives substance to God's promises by enabling us to 
take hold of them with absolute confidence, and mak- 
ing them present realities to us, although yet unful- 
filled. By the assent of faith, we already enter into 
the enjoyment, in a spiritual sense, of those things that 
are promised ; or, as one expositor has expressed it, 
"through faith, the future object of Christian hope 
in its beginning is already substantiated/' By faith 
we are sure of eternal things that they are, and by hope 
we are confident that we shall have them. The clause, 
" the evidence of things not seen," refers to the soul 
vision that enables us to see what the eye itself can- 
not perceive. " Calvin wrote on this subject: "What 
should we do if we had not faith and hope to lean on, 
and if our minds did not emerge amidst the darkness, 
above the world, by the shining of the Word and 
Spirit of God?" 

379. What Was the " Host of Heaven " Which 

the Children of Israel Worshiped? 

In Acts 7:41, 42 Stephen was describing the 
idolatries of the Israelites which had driven them into 



380-381 Difficult Bible Questions 

the wilderness as a punishment, where they were 
abandoned to the worship of the " heavenly bodies " — 
the stars. During their long stay in Egypt they had 
become accustomed to the idols of that land and the 
golden calf was one of these. Possibly Apis, or 
Mnevis, was the Egyptian model of the calf they set 
up in the desert. They had also learned the worship 
of Moloch and Remphan, heathen deities representing 
the divine powers ascribed to nature. 

380. To Whom Does Paul Refer by the Title, 

James, the Lord's Brother? 

There has been a bitter dispute as to this passage 
in Gal. 1 : 19 and as to the identity of this James and 
indeed as to whether Christ had a brother at all. 
Scholars, however, outside the Roman Catholic 
Church, are now generally of the opinion that this 
James was a son of Joseph and Mary; that he did 
not believe in Christ until after the resurrection; that 
he was a man greatly respected by the Jews on 
account of his blameless life, until he became a Chris- 
tian; that he became the bishop of Jerusalem, and was 
president of the council mentioned in Acts 15:13 
and was the author of the Epistle of James. 

381. What Is the Meaning of the Term "The 

Testimony of Jesus "? 
The term " the testimony of Jesus" (in Rev. 19: 
10) means, as it is used frequently in the Revelation, 
the testimony of the Christian to Jesus or about Jesus. 
It is his " witness " for Jesus, his statement as to who 
and what Jesus is and what he has done for his own 
soul. All Christians should certainly have this testi- 



Texts Familiar and Other 382-383 

mony. They should be able to state, humbly, firmly, 
simply, frankly, what Christ has done for them and 
what he means to them. In the New Testament it 
means chiefly this speaking for Jesus or giving Chris- 
tian exhortation or instruction under the inspiration of 
the Holy Spirit. 

382. What Is Meant When Isaiah Said that 

God Would Shave with a Razor that Is 
Hired (Isa. 7 : 20) ? 

The passage is its own explanation. It is that God 
would use Assyria to chastise and punish his people. 
The loss of the beard among the Jews was considered 
an indignity and a disgrace. Evil was to come upon 
them, and Assyria would be the instrument in God's 
hand of inflicting it. The Assyrians were not his 
servants, and did not know that in attacking Israel 
they were doing God's will. They were hired, in the 
sense that they received compensation in plunder, not 
as God's children obeying him, but as strangers who 
were hired and paid for performing a special task. 

383. What Is Meant by Noah Being " Perfect 

in His Generation "? 

The passage in Gen. 6 : 9 means that Noah, as living 
by faith, was just and perfect, i. e., sincere in his de- 
sire to do God's will (Gal. 3:2; Heb. 11:7). In a 
world teeming with wickedness, and amid universal 
depravity, he had stood alone, exercising faith in the 
testimony of God and condemning the sins of men to 
which his own virtuous life offered a remarkable con- 
trast. 



384-385 Difficult Bible Questions 

384. How Is the Statement (Jer. 7 : 22) that God 

Did Not Command Sacrifice to Be Rec- 
onciled with the Elaborate Legislation 
of Leviticus? 

The apparent discrepancy is due to the Hebrew 
idiom in which the negative has the effect that the 
comparative has with us. To render the passage in 
Jeremiah freely, we might say: It was not of sacrifice 
and burnt offering that God spoke when he brought 
the people out of Egypt, but of something much more 
important, namely, righteousness and obedience. By 
some it has been doubted whether God ever did com- 
mand sacrifice, or only regulated a practise in exist- 
ence from the earliest times. The peculiar phrase- 
ology of the first verses of Leviticus gives color to that 
theory. "If any man of you bring an offering/' is a 
different way of introducing legislation to that of the 
Decalogue. 

385. What Is the Meaning of " We Know that 

to Them that Love God All Things 
Work Together for Good, Even to Them 
Who Are Called"? 

The passage in Rom. 8 : 28 in the original is more 
striking : " We know that to them that love God all 
things work together for good, even to them who are 
called/' etc. This is an assurance that, whatever may 
come to us, he will cover us with his loving providence 
and will not suffer his beneficent purpose in our behalf 
to be turned aside, if we fully trust him. 



Texts Familiar and Other 386-387 

386. Is It Possible to Live as Perfect a Life as 

Adam Did Before He Fell? 

We know so little about Adam's life that it is diffi- 
cult to answer the question categorically. The circum- 
stances of our lives are so different from those de- 
scribed as existing in the garden of Eden, that they 
do not admit of comparison. Our inherited proclivities 
would make it more difficult for us than for Adam to 
live a perfect life. Theoretically it is, of course, pos- 
sible to live without sinning, but as a matter of experi- 
ence we know that no one attains that ideal. Some 
come nearer to it than others, being of a more spiritual 
nature, or by being kept more rigidly from temptation, 
or in having the help of the Holy Spirit in larger 
degree than others. Absolute sinlessness is the Bible 
ideal to which we are repeatedly exhorted to aim. 

387. What Is Meant by the Prophecy, "The 

Sceptre Shall Not Depart from Judah 
nor a Lawgiver from Between His 
Feet"? 

The passage in Gen. 49: 10 is one which has ever 
been regarded by Christians and by the Jews them- 
selves as indicating the Messiah. In ancient Egyptian 
monuments of important personages the position of the 
secretary or scribe who records the prince's or ruler's 
decrees or laws is a kneeling one, almost literally " be- 
tween his feet." The Targum renders the passage 
thus : " One having the principality shall not be taken 
from the house of Judah, nor a scribe from his chil- 
dren's children, until the Messiah come whose the 
kingdom is." Still another version from the same 



388-389 Difficult Bible Questions 

source is : " Kings shall not fail from the house of 
Judah, nor skilful doctors of the law from his chil- 
dren's children, until the time when the King's Mes- 
siah shall come." The allusion to Judah is interpreted 
to refer to the primacy of that tribe in war, which was 
to continue until the promised land was conquered and 
the ark of the covenant deposited at Shiloh. Some of 
the ablest expositors point out that the descent of our 
Lord from Judah is not conveyed in the words " from 
between his feet/' hence the question of lineage is not 
involved. 

388. Who Is the " King of the South " Referred 

to in Dan. 11? 

The " king of the south " (literally, " king of mid- 
day ") was Ptolemy Soter (of Egypt), the son of 
Lagus, who took the title of king, although his father 
was merely a governor. In Dan. 12:1 "at that 
time " is interpreted as referring to the time of Anti- 
christ, and the great persecutions that were to precede 
the final deliverance. Like many other prophecies, 
however, this one has the double vision, the first hav- 
ing reference to the time of Antiochus, the persecutor 
of the Jews, and the second or further interpretation 
relating to the last persecutions which are to precede 
the final deliverance of Israel. 

389. What Is the Meaning of Paul's Statement 

that Nothing Is Unclean of Itself? 

Paul was sweeping away all the dietary and cere- 
monial laws of the Jewish code. They were so much 
rubbish from his standpoint. At the same time, he 
did not wish to hurt any one's prejudices. If a man 



Texts Familiar and Other 390 

had honestly and sincerely come to the conclusion that 
a certain practise was sinful, and yet indulged in it, 
he would be committing sin, because he would be 
doing what he believed to be wrong. The practise 
might not be really sinful, but it would be sinful for 
him, because it was a violation of his conscience. The 
Talmud gives a case in point. If a Jew in traveling 
lost count of the days of the week and was found work- 
ing on the Sabbath, he was blameless ; but if knowing 
it was the Sabbath he was working, he would deserve 
to be stoned. 

390. What Is the Meaning of "If Any Man's 
Work Shall Be Burned, He Shall Suffer 
Loss: But He Himself Shall Be Saved: 
Yet so as by Fire"? 

There has been much discussion concerning the pas- 
sage in I Cor. 3:15. Dean Alford gives the sense 
as " if any teacher's work consist of such materials as 
the fire will destroy, ,, loss will be suffered, and he adds 
that the meaning is as though the structure reared 
by a builder (not the foundation) is consumed by the 
fire, yet he escapes, but with the loss of his work; or 
as Bengel puts it, as a shipwrecked merchant, though 
he loses his merchandise, is saved though having to 
pass through the waves. It is really a crucial test of 
the value of the man's work ; all those parts that will 
not stand the ordeal of burning investigation will per- 
ish, although the man himself may be saved, salvation 
being a free gift and not a reward. These perishable por- 
tions may be interpreted as doctrines that are valueless 
in themselves and which have been superadded to the 
essentials. They are frail handiwork and cannot stand 



391-392 Difficult Bible Questions 

the fierce heat of the furnace of trial. Thus it follows 
that there are some who, stripped at the last of all their 
assumption of personal merit, will stand naked before 
God and yet receive the precious gift of his clemency. 

391. Who Was the Poet to Whose Writings 

Paul Referred in His Speech at Athens? 

The poet to whom Paul referred in his speech at 
Athens (Acts 17:28) when he made the quotation, 
" For we are also his offspring," is believed by some 
commentators to have been Aratus, who had the same 
sentiment expressed almost identically in an astronom- 
ical poem entitled Phenomena. Others claim to 
have discovered the source of the quotation in different 
writers, among them Cleanthes and Pindar. The real 
source is uncertain, and it is quite probable that Paul 
spoke from general recollection, rather than in the 
precise language of any particular author. 

392. What Is Meant by Some One Leaving 

"the First Love"? 
These words were addressed to the Christian be- 
lievers at Ephesus. The " first love " does not refer 
to any person or influence other than Christ, but 
simply means that the Ephesians had lost the inten- 
sity of their affection and zeal for Christ. The 
Ephesian Church had had special opportunities and 
blessing. Under Paul's ministrations its members 
had received the gift of the Holy Spirit (Acts 19: 
1-6) ; the apostle had resided with them for three years 
(Acts 20:31) ; he had later written to them what is 
perhaps his most spiritually exalted epistle. Their 
experience of love for Christ had been warm and 



Texts Familiar and Other 393-394 

keen. In his message sent them through John the 
Master is reproving them for having allowed their love 
for him to grow weak and cold. 

393. What Is Meant by Paul When He Speaks 

of Jesus "Being Made Better than the 
Angels"? 

The passage in Heb. 1 : 4 means that the Son, 
through his exaltation to the majesty of God, had at- 
tained to complete dominion over the world, and was 
thus, in both power and dignity, greater than the 
angels. In the second chapter Paul is dealing with the 
significance of the redemptive message, and all the 
circumstances connected with it. The Hebrews to 
whom he was appealing doubted whether Jesus, who 
was crucified, was really their Messiah, and he ad- 
dresses himself to dispelling this doubt. In Heb. 2 : 9, 
he shows that Jesus, for a short time in his humanity, 
was subordinated to the angels ("in all things as we 
are") (see verse 7) ; but with the completion of his 
sufferings and death, he is again crowned with exalta- 
tion in honor and glory. It was only by his voluntary 
humiliation that he could become the Mediator of 
salvation. 

394. What Is the Meaning of the Greeting, 

" Peace Be with This House "? 

The greeting in Luke 10 : 5 was the ancient form of 
salutation in the East and prevails unto this day. 
" But from the lips of Christ and his messengers," 
writes a commentator, " it meant something far higher, 
both in the gift and the giving of it, than the current 
greeting." It meant the spiritual peace which is the 



395-397 Difficult Bible Questions 

gift of God through Jesus Christ. There are many 
homes in our own land to-day in which such a saluta- 
tion from the lips of Christian friends would not be 
regarded as out of place but would be welcomed. 

395- What Is Meant by the Jews Having a 
" Veil Over Their Hearts "? 

The passage in II Cor. 3 : 14 means that the Jews 
have a veil upon their hearts, because they have allowed 
their allegiance to the old dispensation to keep them 
from believing Christ. It is he who brings light. The 
Jews let the old ceremonial law remain as a veil be- 
tween themselves and the light of God which is in 
Christ. 

396. What Is the Meaning of "Whosoever 

Shall Keep the Whole Law and Yet Of- 
fend in One Point He Is Guilty of All "? 

This passage in James 2 : 10 is on the principle 
(maintained by the Jewish rabbis) that the law is one 
seamless garment and if you rend a part you destroy 
the integrity and perfection of the whole. It is as 
though one discord spoiled an entire harmony, one 
broken link ruined the chain. The law is a whole, and 
by breaking any part you break its wholeness, though 
you may not have broken the whole law. God re- 
quires perfect, not partial, obedience, and we are not 
to choose parts of the law to keep and parts that we 
may break. 

397. What Is Meant by Being " Caught Up to 

the Third Heaven "? 
The passage " caught up to the third heaven " in 
II Cor. 12 : 2 has been variously interpreted. Some 



Texts Familiar and Other 397 

say that the birds live in the first heaven, the clouds 
are in the second, and the third is the home of the 
soul. Others claim that childhood is the first heaven, 
the church the second, and the third is the home of the 
soul. According to the ancient writers, there were 
several degrees of spiritual elevation, these being 
revealed in visions. The " first heaven " (the first 
of these degrees) was that of the clouds and the air, 
the " second " that of the stars and sky, and the 
" third " was above both of these, where God's glory 
continually shines (see Eph. 4:10). Paul was fa- 
miliar with the learning of his age, and was a " mas- 
ter " in literary expression. He sat as a pupil " at 
the feet of Gamaliel/' who was celebrated in the 
Talmudist writings as one of the seven teachers to 
whom the title " rabbin " was given. In II Cor. 12 
(which contains the passage in question) Paul speaks 
of his vision when he was " caught up to the third 
heaven." In the Jewish teaching of the time, the first 
heaven was that of the clouds or the air; the second 
that of the stars and the sky, and the third the spiritual 
heaven, the seat of divine glory. The word " heavens " 
is used in the Bible in varying senses, which must be 
gathered from the context, the most familiar being the 
visible heavens, -as distinguished from the earth and as 
a part of the whole creation (see Gen. 1:1). Paul's 
" third heaven " was thus higher than the aerial or 
stellar world, and cognizable not by the eye, but by 
the mind alone. The word " world " is generally used 
in Scripture in the purely material sense to refer to the 
habitable earth and its people. The passages in Heb. 
4 : 3 ; 9 : 26 ; 9 : 5 ; 11:7; 1 1 : 38, etc., have this material 
significance. In John 14 : 2, however, many interpre- 



398-399 Difficult Bible Questions 

ters recognize an implied recognition of other worlds, 
the whole universe being a " house of many mansions." 

398. What Does John Mean by the Statement 

that the World Could Not Contain the 
Books Necessary to Report All Jesus 
Said and Did? 

The words in John 21:25 were probably written 
when the writer was overwhelmed at the thought of 
how much there had been in those three wonderful 
years that had never been written, and never could be 
written. He may, too, have had the idea that there 
were some things which the world could not appreci- 
ate or understand if they were written. The word 
€t contain " may have been used in that sense. 

399. What Is Meant by the Statement in I Con 

7:13-15, About Wives Being Sanctified 
by Husbands? 

This was Paul's answer to certain Corinthian Chris- 
tians, who wanted to know whether they should con- 
tinue living with pagan partners. If the pagan wife 
or husband refused to live with the Christian husband 
or wife, Paul said they were not to be hindered but 
allowed to go. But where the pagan was willing to 
stay, the Christian was not to move against them. 
The Corinthian Church seemed to fear that the Chris- 
tian might be drawn back into heathenism by the 
heathen wife or husband. Paul does not fear that, 
and he thinks, on the contrary, that the Christian, hav- 
ing divine help, would be the stronger, and would 
sanctify or save the pagan partner. 



Texts Familiar and Other 400 

400. What Does Paul Mean by Saying (I Cor. 
11: 10) that a Woman Ought to Have 
Power on Her Head Because of the 
Angels? 

By the abstract word, exousia — power — Paul plainly 
designates the hood covering her head. With this view 
the marginal reading accords : " A covering in sign 
that she is under the power of her husband." It is 
even possible that the Greek word was the name of 
the hood, as the Latin word imperium, of the same 
meaning, was at one time the name for a woman's 
headdress. As to " angels," they are doubtless often 
present at the worship of the church below. See I 
Tim. 5:21: "I charge thee . . . before the elect 
angels " ; and I Cor. 4 : 9, we are " a spectacle to angels 
and to men." Bengel says that " as angels veil their 
faces before God, so would they require that the 
female face should veil before man." It was in 
accordance with Jewish and Roman custom that 
women's heads be covered in worship. The uncov- 
ered female head in Paul's day expressed the moving 
of woman from her sphere and assimilated her to the 
disreputable class. Of course, at the present day, the 
apostle would not consider the hood as possessing any 
religious significance. Women now can sit or stand 
before men with heads uncovered, either in social 
circles or large assemblies, with no violation of 
womanly modesty. 



401-402 Difficult Bible Questions 

401. What Is Meant by Being " Ready Always 

to Give an Answer to Every Man that 
Asketh You a Reason of the Hope that 
Is in You"? 

This passage in I Pet. 3: 15 is one of encourage- 
ment to the sincere but timid Christian. Fearing God, 
and having nothing else to fear, we should not be 
afraid to honor him whenever the occasion serves, by 
confessing him before men and by giving a testimony 
to the saving power of the Redeemer and the assur- 
ance of immortality. It means that we should run up 
the flag whenever occasion demands. This is a holy 
duty and one need not be afraid nor even agitated in 
revealing what is in the heart — in showing " the rea- 
son of the hope " that is in us in order that others may 
know that we are Christ's followers. 

402. What Is the Beast that Was and Is Not, 

Yet Is? 

This passage from Rev. 17:8 has been the subject 
of much discussion. The language of Revelation 
throughout is mystical and figurative. The time when 
the beast " is not " is the time when it has the " deadly 
wound " — a time when the seventh head became Chris- 
tian externally, while the beastlike character was only 
temporarily suspended. Enough books to make a fair- 
sized library have been written on Revelation, many 
of them with special reference to the " beast/' which 
typifies the Antichristian world power which, after a 
period of quiescence, returns worse than ever. Its 
semblance of Christianity is spurious and is quickly 
followed by open anti-Christianity. Some have held 



Texts Familiar and Other 403-404 

that the mark of the beast was the brand of the ivy 
leaf with which Antiochus Epiphanes branded the 
Jews ; others interpret it as the sign of popery and 
point out that the Greek letters of the word 
" Lateinos" contain the mystical number 666. Still 
others believe that the mark or sign was that of 
Balaam, the false prophet. Again, there are not a 
few who hold that the " ark " may not be a visible 
one, but something symbolical of allegiance. 

403. What Is the Meaning of " Damnation," as 

Used in the Scriptures? 

The word " damnation/' as used in Scripture to de- 
note the final loss of the soul, is not always, according 
to the newer versions, to be understood in precisely 
the same sense. Thus, in the old versions, the reading 
in Rom. 13:2, " They that resist shall receive to them- 
selves damnation," is now held by the later translators 
to be more accurately expressed by the word " con- 
demnation " (from the rulers, as the whole passage 
implies). Again, in I Cor. 11:29, the well-known 
passage is rendered by the new versions " eateth and 
drinketh judgment unto himself," etc. In John 5 : 29, 
" resurrection of damnation " is rendered " resurrec- 
tion of judgment." 

404. What Is Meant by Paul's Injunction to 

"Speak Evil of No Man"? 

It is the duty of the Christian to repress in himself 
and to discourage in others the tendency to unduly 
criticise other people. Indeed, we are expressly com- 
manded to " speak evil of no man " (Tit. 3:2; James 



405 Difficult Bible Questions 

4:11). This of course applies equally to both sexes. 
The universal proneness to gossip, to " running down," 
or " knocking," is one of the evils of our time. It may 
arise from thoughtlessness, but it is prompted by a 
bad spirit. There are legitimate occasions when re- 
proof may be necessary. The pastor who would hesi- 
tate to administer a judicious rebuke at a fitting 
opportunity would be neglecting his duty, and there 
are times when any good man or woman may have the 
duty to perform of speaking " a word in season," in 
reprobation of evil conduct. Even in such cases, we 
should act with moderation and judgment, aiming 
rather to convince than to irritate. But ill-natured, 
envious, disparaging talk, judging others unheard, 
shows an un-Christian spirit and is unworthy of one 
who professes to serve him who hates the sin, but loves 
the sinner. Wholly apart from its inconsistence with 
the Christian profession, there is something radically 
wrong with the mind and heart of the man or woman 
who persistently indulges in ill-bred, uncharitable and 
injurious remarks about other people. 

405. What Is the Meaning of " Scarlet " and 
" Red Like Crimson " in the Well-known 
Passage in Isa. 1 : 18? 

" Though your sins be as scarlet they shall be white 
as snow ; though they be red like crimson, they shall be 
as wool," said the Lord through his prophet. Why 
these colors, and not for instance black ? These terms 
are used because red is such a vivid color, making 
such deep stains. Smith's Bible dictionary states: 
;t The only fundamental color of which the Hebrews 
appear to have had a clear conception was red." An- 



Texts Familiar and Other 406 

other authority states : Certain scarlet cloth is first 
dyed in the grain and then dyed in the piece ; it is thus 
double-dyed. In contrast with this our souls are to 
be washed white, like the " undyed wool/' and even 
like the snow. The contrast is between a deep stain 
and purity. 

406. What Is Meant by " And It Repenteth the 
Lord that He Had Made Man on the 
Earth and It Grieved Him at His 
Heart"? 

Gen. 6 : 6 is a passage which has puzzled many Bible 
students. God cannot change (see Num. 23:19; I 
Sam. 15:29; Mai. 3:6; James 1:17); nor can he be 
affected by sorrow or other feelings common to human- 
ity, but it was necessary on the part of the inspired 
writers to use terms comprehensible to the minds of 
men ; hence he is described as " repenting " and " being 
grieved." Commentators here explain that the only 
adequate interpretation of the passage would be that 
the Creator was about " to show himself a God of 
judgment, by employing the power and agencies of 
the system in which they had been placed as the in- 
struments of their punishment." They had " filled up 
the measure of -their iniquities," and now the divine 
justice which his law had provided for such con- 
tingency was to go into operation. They had brought 
their punishment on their own heads by their persistent 
violation of the laws he had laid down for the govern- 
ment of the world — a judicial system which was self- 
operative and from which there could be no escape 
save through divine grace, granted in answer to sincere 
repentance. From the beginning, the wages of sin has 



407-408 Difficult Bible Questions 

been death. The passage in Acts 15:18, in stating 
God's foreknowledge, in no wise conflicts with this 
view. His fixed laws are beneficent to the obedient, 
but stern and inflexible to the unrepentant sinner. 

407. What Is Meant by the Psalmist's Plea, 

" Bring My Soul Out of Prison "? 

In Ps. 142 : 7 the phrase, " Bring my soul out of 
prison," is held by commentators to refer to the prison 
house of trouble and affliction (see Ps. 143 :n). There 
are several passages in the Psalms in which the same 
figure of speech is employed. 

408. What Is Meant by " Sin Lieth at Thy 

Door"? 

Gen. 4 : 7 was a favorite text with Spurgeon, " Sin 
lieth at thy door." Cain's sin began as all other sins 
begin, with disobedience to God. Some people will 
tell you that " it does not matter how you worship God 
as long as you are sincere " ; but there are right wor- 
ship and wrong worship and only the right, given in the 
right spirit, is acceptable. Cain saw that Abel's per- 
fect obedience was accepted, and he was angry and 
jealous. God is not unjust. Sin does not come upon 
a man unawares ; there is a sentinel to warn of its 
approach. If it be indulged at the first advances and if 
the warnings be unheeded, serious danger follows. J If, 
knowing the right, Cain sinned in the face of such 
knowledge, the sin would lie at his door, i. e., he would 
be held accountable for it. 



Texts Familiar and Other 409-410 

409. What Is Meant by the Passage that the 

Lord Sought to Kill Moses? 

The passage in Ex. 4 : 24 is obscure. The Lord 
could kill Moses if he wished, but we infer that Moses 
was stricken down with sudden illness and was in 
danger of death. He and his wife appear to have 
thought that it was a judgment on them for deferring 
in the case of one of their sons the rite by which the 
boy was initiated into the Hebrew nation. Moses had, 
we imagine, postponed it at his wife's request, Her 
conduct seems to imply blame of him for yielding to 
her wish. 

410. How Can We Reconcile the Statement 

that Asa Hated God with the Explicit 
Statement in Another Book that Asa's 
Heart Was Perfect with the Lord All 
His Days? 

The latter statement in I Kings 15 : 14 is not explicit. 
You must remember that Asa had already been re- 
proved for taking matters in his own hand and showing 
distrust of God (see II Chron. 16: 7-10), and had been 
very angry with the prophet who reproved him, put- 
ting him in prison and punishing others who apparently 
were of the same mind as the prophet. He repeated 
his fault in his sickness, and perhaps if we knew the 
kind of physicians he consulted we should understand 
why God was so angry with him. As the prophet 
told him in the first instance, he, of all men, had reason 
to look to God in an emergency, as God had come to 
his rescue in a sore strait. The temper the king 
showed under reproof justifies the statement that he 



411 Difficult Bible Questions 

hated God, though in his earlier years he had done 
some very good things. The writers of Chronicles and 
Kings were doubtless grateful to him for these things, 
and in courtly fashion praised him for the good he 
had done, and overlooked the evil. 



411. What Does the Psalmist Mean by "Pre- 
sumptuous Sins"? 

Presumption, as used in Ps. 19:13, when having 
reference to conduct or moral action, implies arro- 
gance or irreverence. When it relates to religion in 
general, it means a bold and daring confidence in God's 
goodness, without obedience to his opposition to the 
warnings of conscience, and with the delusive idea that 
they can be repented of afterward, when God will 
surely pardon them. Among presumptuous sins may 
be enumerated these : to profess religion without prin- 
ciple; to ask God's blessing and yet go on in sinful 
living; to search out and run into temptation; to be 
self-confident and complacent concerning one's spiritual 
condition, though no efifort has been made to set the 
heart right with God, and to arraign the goodness and 
justice of the Almighty, instead of finding in our own 
sinful hearts the cause of our misfortunes. Persistent 
drunkenness, profanity, Sabbath-breaking and licen- 
tiousness are properly classed as presumptuous sins, 
when the sinner is one who knows the law and wilfully 
violates it, excusing his ofifense on the ground that 
God is too good and kind to punish such doings on the 
part of his mortal children. 



Texts Familiar and Other 412-413 

412. Symbolical Expressions — What Are? 

There are many expressions in Scripture that are 
figurative or symbolical, and which are not to be inter- 
preted literally. Again, there are passages relating to 
the spiritual world which, in order to be comprehen- 
sible to our minds, must be expressed in human terms. 
The passage in Rev. 7: 17 belongs to this class, and 
conveys to our minds in the only terms we can under- 
stand that there will be neither sorrow nor tears in 
heaven. See I Cor. 15:41-45, in which Paul tells 
of the natural and the spiritual body — the latter not 
conformed to the lower and animal life, but to the 
higher and spiritual life. Flesh and blood (verse 50) 
cannot inherit the kingdom. The passage in Revela- 
tion simply means that all the old earth sorrows and 
persecutions, the thirst, the heat, the hunger, cannot 
enter that heavenly realm. 

413. If God Is Omniscient, Why Did He Say to 

Abraham, " For Now I Know that Thou 
Fearest God"? 

This statement in Gen. 22 : 12 may be taken merely 
as the announcement that Abraham had stood God's 
test. The old problem of foreknowledge is an ex- 
tremely difficult one, and discussion about it is usually 
fruitless. But we know that such an experience as 
this that Abraham had gone through is like the test- 
ing or proving of any instrument. It demonstrates 
what it is made of and how strongly and well it is 
made. God in this case speaks of the test as if it had 
been his own experiment. He proved Abraham and 
found him sound. 



414-415 Difficult Bible Questions 

414. What Is Meant by the Reference in Reve- 

lation to Babylon, Seeing that the City 
of that Name Is Now Only a Heap of 
Ruins? 

In Rev. 18 there is a detailed account of the fall 
and desolation of the mystic Babylon. Some writers 
on prophecy believe that when the ten kingdoms of 
the ancient Roman Empire become confederated in the 
last years of this dispensation, a federal city will be 
needed, and then Babylon will be rebuilt and will be 
destroyed as described in the chapter referred to. 
Other expositors, however, identify Babylon with papal 
Rome. The Romish ritual contains many striking 
resemblances to the heathen rites of ancient Babylon, 
which is a fact cited in confirmation of the theory. 
Similar denunciations to those in Rev. 18 will be 
found in Isa. 13, 21, and other places, where they 
apply to the literal Babylon of the Captivity. 

415. What Is Meant by " Laying Aside Every 

Weight" (Heb. 12:1)? 

The allusion is to the races and athletic contests of 
the Olympian games. He is trying to stimulate Chris- 
tians to strive after the higher attainments of the 
Christian faith. Every believer has some special and 
peculiar hindrance to his progress. When he is saved 
by faith in Christ, he should endeavor to reach per- 
fection. If his mind is set on wealth, or if there is 
some indulgence which he is fond of, which divides 
his attention and prevents him concentrating his ener- 
gies on higher spiritual attainments, he should lay it 
aside. It may not be sinful, but if it is a hindrance, it 



Texts Familiar and Other 416-417 

should be given up by one who is striving to rise. 
Though it be harmless, it may be a weight which must 
not be carried by one who is running the heavenly 
race. 

416. What Is Meant by "The Just Living by 

Faith" (Rom. 1:17)? 

The apostle is quoting Hab. 2:4, in which the 
prophet points out that even in the approaching 
calamities, the righteous people would be supported 
by their confidence in God. The apostle, quoting the 
passage in Romans, shows that faith is not a new 
principle of life, as it was prominent in the Old Testa- 
ment. Beyond the fact of faith being the channel by 
which men enter into life, it persists all through the 
Christian's career. If the Christian lost his faith, his 
means of maintaining his spiritual life would be cut off. 
There are many Christians so worried and harassed 
that they would succumb if they were not sustained by 
their faith in him who is invisible. 

417. What Does Paul Mean by Speaking 

(I Tim. 1 : 20) of Delivering Certain 
People to Satan? 

It appears that the apostles possessed some mys- 
terious power, unknown to us, of disciplining unworthy 
members of the church. There is a still more circum- 
stantial reference to this power in I Cor. 5:5. It ap- 
pears to have included, in addition to excommunica- 
tion, some form of physical suffering which it was 
hoped would operate as a discipline to bring them 
to repentance. This suffering the apostle attributes to 



418-419 Difficult Bible Questions 

Satan, as he did his own affliction of the thorn in the 
flesh which he says (II Cor. 12:7) was a messenger 
from Satan to buffet him. 

418. What Is Meant by " Is There No Balm in 

Gilead (Jer. 8: 22). 

The balm or balsam is a common name used for 
many oily and resinous substances flowing from cer- 
tain trees or shrubs and used in medicine and sur- 
gery. Gilead (Num. 32:39) was famous for its 
balm, which was of the species called opobalsamum. 
This particular balm is mentioned by Pliny, Strabo, 
Tacitus and other famous historians, as being 
found in that part of Judea alone. Josephus says 
the trees or shrubs were originally brought by the 
Queen of Sheba to Solomon. It is believed, however, 
that the balsam or true balm of Gilead has long dis- 
appeared, although there are still trees belonging to the 
same class. The gum of the balm tree of Gilead was 
very precious, especially for healing wounds, hence 
the expression applied by Jeremiah (8 : 22) : " Is there 
no balm in Gilead, is there no physician there?" 

419. What Is the Difference Between Calling a 

Man Blessed Who Has Committed No 
Wrong and One Who, Having Com- 
mitted Many, Has Repented? 

There is no conflict between the " blessed " of 
Ps: 1:1 and the " blessed" of Ps. 32:1. Blessed 
means happy, a mental state of contentment and joy, 
a condition of comfort and safety upon which a man 
is to be congratulated. Now both these classes of men 
are in this state — both the man who either as his life 



Texts Familiar and Other 420 

habit or at any particular crisis or instance has done no 
wrong, or the man who has done wrong and is par- 
doned. 

420. What Is the " Divine Right " of Kings? 

Belief in the divine right of kings is largely the 
result of Old Testament interpretations, though it is 
also found among peoples who do not possess our 
Scriptures, as in Japan, where the orthodox Shintoists 
believe not only in the divine right of kings, but that 
the king is actually of divine ancestry. Indeed the 
close connection between spiritual and temporal power 
is found in many pagan tribes and from the earliest 
times. In some savage tribes the " medicine man " 
is supreme, holding religious and secular authority. 
In the time of Abraham we find Melchizedek both 
priest and king (Gen. 14: 18). In Egypt the powers 
of the priesthood were vast, and the kings, being 
anointed by the priests, were thus supposed to receive 
their power from the gods. It was perhaps to get 
away from this very tangle of priest and king that 
Jehovah took his chosen people out of Egypt. They 
were to have no king but him, and when the people, 
influenced by the memories of Egypt and by the pros- 
perity of the- kingdoms about them, demanded that 
Samuel anoint a king for them, Jehovah expressed 
his great displeasure and warned them of the terrific 
evils which would follow the establishment of a throne 
(I Sam. 8:1018). Notwithstanding all this, it was 
largely the influence of the Jewish Scriptures that per- 
petuated the theory of the divine right of kings in 
modern civilization. Since the Christian Church took 
over many of the ideas and forms of Judaism the 



421 Difficult Bible Questions 

kings of Christian countries are still crowned by repre- 
sentatives of churchly authority, in some cases " holy " 
oil being used for the anointing. The New Testament 
writers advised Christians to recognize civil authority 
where matters of conscience were not involved, but 
were bold in defying that authority whenever it led 
contrary to what they believed to be the will of God. 
Indeed even the Old Testament writers were frank in 
depicting the crimes of the kings and were free to de- 
clare that evil kings were displeasing to God. So that 
the deeper message of the Bible, Old and New Testa- 
ments alike, is a refutation of this very theory it has 
been supposed to teach. What the Bible really teaches 
is the divine right of the people, the preciousness of 
every individual life in the sight of God, the principle 
that every soul is responsible directly to God for his 
acts, the principle that no man should be master of 
another, but that each shall be the comrade and helper 
of all. It is this revolutionary power of the Bible 
which gave the world the Magna Charta and the new 
hopes of real democracy. As for David, while he 
could not have attempted to justify his crime by his 
kingship, it is very likely that Bathsheba believed that 
in obeying the king she was really doing right. His- 
tory is full of instances in which kings have presumed 
upon the old theory of the divine right of kings to 
do unjust and wicked things. 

421. What Is the Difference Between "King- 
dom of God " and " Kingdom of 
Heaven"? 

The expressions " kingdom of God " and " kingdom 
of heaven " are used in different senses in the Scrip- 



Texts Familiar and Other 422 

tures. At times the " kingdom of God " is meant to 
include the whole universe ; again, the " kingdom of 
heaven " is applied to the celestial regions, where 
divine Majesty sits enthroned. In the Jewish church 
it was taught that there were various degrees or 
heights in the heavenly kingdom (see II Cor. 12:2). 
The old rabbinical doctrines made the distinction of 
three heavens, viz., the firmament, the starry heavens 
and the " heaven of heavens," which is the abode of 
the omnipresent God and of the highest of his spiritual 
creation, and it is this latter heaven which Christ 
called " the house of his Father " (John 14: 2). Still 
further, the phrase " kingdom of heaven " is fre- 
quently used in the Gospels as meaning that wherever 
the rule of Christ is set up in the hearts of men, " the 
kingdom of heaven is within you." When we pray 
" Thy kingdom come," we look forward to the time 
when the ends of the earth will acknowledge God's 
supremacy and his rule will be universal. 

422. What is the " Gift of Tongues "? 

The gift of tongues at Pentecost was the miraculous 
method employed to bring strangers from distant lands 
into the Gospel fold. That the gift became later a 
cause of deep concern to the spiritual teachers of apos- 
tolic times is evident from such passages as I Cor. 
12 : 10, which are not meant to depreciate the gift, 
but to warn believers not to be misled by unprofitable 
or doubtful manifestations of it. God is not the 
author of confusion. He never sends a message to his 
children that is totally unintelligible, and it may well 
be held that a message to which there is no key 
should be regarded as extremely doubtful. 



423-424 Difficult Bible Questions 

423. What Is Conversion? 

Conversion is the " turning " of the sinner to God, 
following the conviction of sin by the power of the 
Holy Spirit, bringing a change in the thoughts, de- 
sires, dispositions and life of the sinner as the result 
of the exercise of a saving faith in the atonement by 
which he is justified. In a more restricted sense, the 
word " conversion " is often used to mean " the volun- 
tary act of the soul consciously accepting Christ in 
faith as Saviour/' " Regeneration " is the creation of 
a new condition of the heart and is not a personal act 
of man, but that work of the Holy Spirit by which 
we experience a change of heart. It is being born 
anew " from above " (John 3 : 7), a " renewing of the 
mind" (Rom. 12:2), "a putting off of the old man 
and a putting on of the new " (Eph. 4: 22, 24). The 
change in regeneration lies in the recovery of the moral 
image of God in the heart — " a condition which enables 
us to love him supremely and to find our highest joy 
in his service." It is right to believe that one who 
is willing to do God's will and to give up everything 
to him — one who holds himself and all he has at the 
Lord's disposal — is regenerated and ready to be used 
by the Lord in his work. 

424. Why Was Nehemiah "Sad" Before the 

King? 

The incidents in the first two chapters of Nehemiah 
are the record of a series of events which show how the 
narrator had found a way providentially opened to him 
to state the request he wished to make to the king. 
He was cup-bearer in the royal palace. The queen 



Texts Familiar and Other 425 

referred to was probably Esther, whose! presence 
would doubtless tend to encourage him in making 
his request, as it was known throughout the kingdom 
that she exercised great influence and was in strong 
sympathy with any movement for the benefit of the 
Jews. The monarch was Artaxerxes Longimanus, 
then in the twentieth year of his reign, or about B. C. 
437. Josephus, the Jewish historian, relates how 
Nehemiah, while walking around the palace walls, 
overheard several persons talking in his native tongue, 
and, finding that they had lately come from Judea, 
he spoke to them and learned all about the unfinished 
and desolate condition of Jerusalem and the helpless 
state of the returned exiles. It was this knowledge 
that made him sad before the king. 

425. When Were Churches First Used? 

Temples and places of worship have been a feature 
of the world's civilization from the very earliest 
times. The erection of Christian churches may prop- 
erly be said to date from about the time of Constantine 
the Great, when Christianity superseded paganism and 
became the controlling spirit in the architecture of the 
Christian world. The first assemblies of the primitive 
Christians, however, were not held in churches, but 
in the rooms of private houses, or in the open air. In 
Acts 1 : 13, 15 we have an account of the first church 
meeting indoors in an " upper room " in Jerusalem, 
where about 120 persons gathered for the first Chris- 
tian service. Within the next half century, as the 
result of the apostles' missionary efforts, churches 
sprang up in many places, and some buildings began to 
be devoted almost exclusively to these services. 



426-427 Difficult Bible Questions 

426. Who Were the Philistines? 

The origin of the Philistines is not expressly stated 
in the Bible. However, Amos 9 : 7 speaks of them as 
" the Philistines from Caphtor," and " the remnant of 
the maritime district of Caphtor" (Jer. 47:4). It is 
believed by some authorities that they were the people 
who expelled the Avim and occupied their territory 
(Deu. 2:23) and that they were the descendants of 
Mizraim (Gen. 10: 14). Some eminent scholars hold 
that they belong to the Semitic family, as the names of 
their cities and their proper names would indicate. 
The island of Crete is believed to have been the 
Caphtor of ancient times. The Philistines were a 
warlike race, superstitious and idolatrous. In the 
time of Saul they were evidently superior in the arts 
of life to the Israelites (see I Sam. 13 : 19-21). 

427. What Is " The Great Tribulation "? 

The " great tribulation " referred to in Dan. 12 : 1 
(" there shall be a time of trouble, such as never was 
since there was a nation ") is also implied in other 
prophecies, and in the utterances of the Saviour him- 
self on various occasions. There is a remarkable con- 
currence in the view that the time of world salvation 
and regeneration is to be preceded by a period of 
phenomenal world trial and suffering. This is an 
essential part of the great drama — the Messianic hope, 
which, according to the Jewish prophets, is to find its 
climax in the complete restoration of the Palestinian 
kingdom to its ancient glory, while the Christian teach- 
ing is that it will culminate in world-wide Messianic 
dominion. 



Texts Familiar and Other 428-429 

428. What Is Fellowship with God? 

Fellowship with God is the essence of the Christian 
life. He is Light, and as in the natural world all ma- 
terial life and growth depend on light, so all spiritual 
life and growth must depend on God, " in whom 
is no darkness at all." " Walking in the light," there- 
fore, is descriptive of the intimate fellowship and close 
dependence of the believer, who keeps in touch with 
God and with Christ, who is the "true light" (see 
I John 1:5-9). If we are m the light, we will be 
divinely helped and guided in our inward and out- 
ward actions, and in all things to which we apply our- 
selves. Indeed, this is the test of our fellowship. 
" He that saith he abideth in him ought himself also 
so to walk, even as he walked." Such companionship 
brings not only spiritual development but enlarges our 
Christian fellowship one with another and gives a new 
joy and fulness to life. It is not an imitation merely, 
but a union and oneness in all things with him with 
whom we walk. 

429. Is the Story of the Rich Man and Lazarus 

a Parable? 

1. Although the story of the rich man and 
Lazarus is the only one of its kind in the New 
Testament in which a proper name is employed, it 
is universally regarded as a parable. Lazarus was 
a familiar name in the country where Jesus spent 
the years of his ministry. It is true, there are tra- 
ditions still preserved which give the name of the 
rich man as Dobruk, and that of the beggar as 
Nimeusis, but these are unauthentic. Jesus used the 



430-431 Difficult Bible Questions 

two characters to illustrate two different types of 
men, the helpless and friendless poor and the heart- 
less, selfish rich. 

430. Sabbath Day's Journey — What Was? 

A " Sabbath day's journey/' the distance which ac- 
cording to Jewish ecclesiastical law might be traveled 
without violating the sanctity of the day, was approxi- 
mately 2,000 yards, or 12,000 handbreadths. The dis- 
tance was not to be measured from any point accord- 
ing to whim, but in obedience to definite and minute 
rules. It is assumed that the distance was originally 
fixed in relation to the distance between the ark and 
the tents of the people in the wilderness (Josh. 3 : 3, 4). 
To assemble near the ark was a duty on the Sabbath, 
therefore walking that distance was no violation of 
the day and it was taken as the measurement of a 
lawful Sabbath day's journey. The spirit and pur- 
pose of the prohibition were to forbid traveling on 
ordinary business on that day, and to afford rest for 
beasts of burden, as well as men. The Mount of 
Olives is stated in Acts 1 : 12 to be a Sabbath day's 
journey from Jerusalem. 

431. What Is the Meaning of "The Heart of 

David Was Perfect"? 

To understand the Bible use of words in I Kings 
11:4 we must remember that God's thoughts are not 
man's thoughts (Isa. 55:8), neither does God see as 
man sees. He looks not upon the outward appearance, 
but upon the heart (I Sam. 16:7). God's dealings 
with nations or individuals has but one standard for 



Texts Familiar and Other 431 

character — righteousness of intention and desire of 
" the heart " ; to do his will only. 

We find other Bible characters described as " Per- 
fect with (notice the word ' with ') the Lord " ; " Up- 
right"; "Eschewing evil"; "Righteous"; "Walk- 
ing with the Lord "; yet all guilty of sinning in times 
of weakness and temptation; some falling into degrad- 
ing transgressions. 

It may be asked: "How can this be explained?" 

When the Scriptures testify they were " perfect 
with God " it does not assert they were sinless, in 
the absolute meaning of sinless perfection. When we 
are told " the heart of David . . . was . . . perfect 
with the Lord his God," it is not saying that in his 
efforts to serve him he was an expression of all God 
required him to do and be. 

" Perfect " has various shades of meaning. In 
Bible usage it may imply full development, or growth 
into maturity of godliness and perfect holiness. It 
denotes perfection of action toward a finish. A child 
may be perfect as a child but short of all perfection 
of manhood. Control of spiritual and mental and 
physical powers must be acquired through growth in 
experiences. God knowing man's frame to be but sin- 
born clay, remembers it (Ps. 103: 14). Therefore, he 
must rescue his creatures through spirit and heart af- 
fections by a love and faith developed unto the measure 
of the stature of the fulness of Christ. Perfection of 
God's children consists of a ceaseless growth into a 
knowledge of God and Christ. 



432-433 



THE HEREAFTER 



432. Will the Future State Be One of Material 

or Spiritual Glory? 

The future state will be one in which our personal 
identity will be preserved. We will have what may be 
called resurrection bodies, not greatly unlike that of our 
Saviour after his resurrection. The book of Revela- 
tion being prophetic and highly figurative, is to be in- 
terpreted accordingly. As the resurrection body will 
be spiritual, so will the abode of these bodies be 
spiritual — a state of indefinite development of our 
highest powers, chiefly the moral, intellectual and 
spiritual. It will not be a disembodied state. The 
qualities seen in the spiritual bodies of those who have 
reappeared on earth (such as Moses, Elijah and Jesus 
himself) are, very likely, but properties superior to 
those we now possess. Read and compare Job 19 : 25- 
27 ; Ps. 17 : 15 ; I Cor. 13 : 12 ; I Cor. 15 : 44, and entire 
chapter, and I Thess. 4: 17, etc. Many believe that the 
earth will be refitted, for the abode of the righteous in 
this exalted state. To others, it appears that then all 
the universe will form the theater of that existence, as 
we shall have powers of locomotion commensurate with 
all our other conditions. 

433. Is Sanctification Complete at Death, or 

Does It Continue in Heaven? 

We cannot dogmatize about the state of the believer 
in heaven. So little is revealed to us about that state, 



The Hereafter 434-435 

that absolute knowledge is impossible. Judging by 
what we do know, we infer that there must be a vast 
increase in knowledge of God and divine things which 
must have its effect on the character. Then, too, to be 
in the presence of God, and associated with pure and 
holy beings and liberated from the gross influence of 
the flesh would, we should imagine, tend to elevate and 
ennoble and develop the spiritual nature. Perhaps it 
would be more accurate to describe the progress we 
expect as growth and development rather than sanctifi- 
cation. 

434. Did the Jews Believe in the Immortality 

of the Soul? 

While the belief is nowhere directly stated in the 
early Jewish writings there are many passages which 
appear to indicate that it was general. The laws in the 
Pentateuch against holding communication with the 
dead imply a prevalent belief that the soul lived on 
after the death of the body. Saul's application to the 
witch of Endor (I Sam. 28) shows that he believed 
in the continued existence of the soul. In Heb. 11: 
16 the statement is made that the patriarchs expected 
to enter a heavenly country. Christ also referred to 
the belief as existing in the days of Moses (see Luke 
20:37). 

435. What Becomes of Those Who Die in Ig- 

norance of the True God and His Word? 

God has his witnesses in every land and every na- 
tion. There is no race, as far as known, which has not 
a definite idea of a Supreme Being and of right and 



436 Difficult Bible Questions 

wrong. The Jews held that the heathen were lost, but 
Christianity has always held that they will be judged 
under God's natural law and may be accepted as being 
a law unto themselves (see Rom. 2: 14, 26, 27). No 
one can set limit to the divine grace and forgiveness, 
and no church or creed can dogmatize concerning those 
who, not having the Gospel, have yet lived according 
to their lights. If Christ's atonement was made for all 
mankind, it is logical to believe that it includes the vir- 
tuous and upright in pre-Gospel days as well as those 
who come afterward. 



436. Will Every One Be Saved? 

The statement (I Tim. 2:6) that Christ gave him- 
self a ransom for all, and other statements of like im- 
port might be taken to imply that all will eventually 
be saved in the next world if not in this, but it would 
be very rash to depend on such an interpretation. It 
would be an awful thing for a person who did so to 
find that it was wrong. If a king were to offer amnesty 
to all rebels who laid down their arms within a given 
time, the offer would be made to all, but only those who 
complied with the conditions would be benefited. Sal- 
vation is offered to all who accept Christ and there is 
no limit. If the whole world would accept him, his 
sacrifice would avail for all. Thus it is universal. But 
what is to be said of those who neglect it or reject it? 
There is no further sacrifice. It is not for us to limit 
God's mercy, but he gives us in his Word no ground 
for hope that another opportunity of accepting Christ 
will be afforded after death. 



The Hereafter 437-438 

437. Is the Desire for Immortality a Universal 

One, or Must We Regard It as One that 
Appeals Only to the Enlightened or 
Spiritualized Heart? 

The belief in immortality and the desire of it are 
world-wide. Yet when we look around us and see the 
vast majority of the human race with their affections 
strongly concentrated on material things, we may well 
doubt whether the problem of a future life is receiving 
the supreme attention it merits. There are three 
classes, i. e.: 1. Those who really desire immortality 
and who try, with divine help, to mold their lives 
accordingly; 2, those who shrink back from the great 
question, and, 3, those who apparently never think of it. 
This last is a very large class. What they hear on the 
subject seems to make no impression. Christ came to 
bring life and immortality to light, but there is no 
outward evidence that these darkened minds have ever 
heard and understood the message. The pursuit of 
riches, of pleasure, of luxury, of sinful indulgence, and 
of the prizes the world offers is fatal to spiritual de- 
velopment. Yet even such persons, once thoroughly 
awakened, often become the most zealous of Christians 
and the world's allurements seem to them a very little 
thing in comparison with the life to come. 

438. Will a Christian Who Has Studied and 

Cultivated His Mind Here upon Earth 
Be Any Further Advanced in Heaven 
than If He Had Not? 

AH that has been revealed to us concerning the other 
life justifies the conviction that it is a state of vastly 



439 Difficult Bible Questions 

enlarged activities and uninterrupted progress. There 
the spiritual life, which has been kindled in the soul 
while here, will find amplest room for expansion, and 
all those noble qualities of heart and mind that go to 
the formation of the best type of character here below, 
and which are elementary forms of the perfect man- 
hood, will doubtless survive after our spiritual enlarge- 
ment, since they have a close affinity to the spiritual 
life. To efface all intellectual culture in the next life 
is as great an improbability as would be the efface- 
ment of individuality. Consequently, one who while 
on earth has cultivated the nobler faculties will prob- 
ably begin the heavenly life with that advantage. 

439. Who and What Are the Angels? 

Although much has been written concerning the 
nature of angels, very little is really known, beyond the 
fact that they are God's messengers, endowed with 
spiritual bodies (see I Cor. 15:44), and employed as 
the ministers of the divine will. The Bible sheds little 
light on the nature of angels, although it mentions 
them many times. One commentator writes : " They 
are represented as being in the widest sense agents 
of God's providence, natural and supernatural, to 
the body and to the soul; thus the operations of 
nature are spoken of as under angelic guidance fulfill- 
ing the will of God." The ministry of angels is men- 
tioned in various passages, including Matt. 13:41-49; 
24:31; Luke 16:22, etc. Jewish rabbinical literature 
has preserved the tradition of the rebellion and fall of 
the apostate angels, and the reference in Isa. 14:12 has 
sometimes been interpreted as related to this tradition. 
In Jude 6 there is a well-known passage on the same 



The Hereafter 440 

subject. Milton in Paradise Lost described the fall of 
Lucifer in a famous poetic passage (see also Luke 10: 
18). The angels are ministering spirits who while 
themselves obeying the will of God, communicate God's 
and Christ's will and execute their purposes and judg- 
ments (Neh. 9: 6; I Kings 19: 5; Ps. 68: 17; Dan. 8: 
16 ; Matt. 2 : 13, 19 ; Luke 1 : 19, 28 ; Ps. 103 : 20 ; Num. 
22 : 22 ; Ps. 103 : 21 ; II Sam. 24 : 16. Their duties are 
to minister to Christ, extend his purposes and to watch 
over us, especially over the children and helpless (Matt. 
4:11; Matt. 13:41; Matt. 18:10; Ps. 34:7; Ps. 91: 
11). 

440. What Will Be the Reward of Saints? 

The reward of saints prepared by God and Christ for 
the servants of Christ is of God's good pleasure, not 
given us on merit but by grace (Rom. 2:y; Rom. 4 : 4, 
5 ; Matt. 20 : 14 ; Heb. 11:16; John 14:2; Col. 3 : 24) . 
It is described as " being with Christ, beholding the glory 
of him and of God and of being glorified with Christ " 
(John 12:26; Ps. 17:15; Matt. 5:8; John 17:24; 
Rom. 8: 17, 18; Col. 3:4). In this state we shall sit 
in judgment and reign with Christ for ever and ever 
(Dan. y\22- y Matt. 19:28; II Tim. 2 : 12; Rev. 22 : 5). 
This reward is an incorruptible crown of righteousness, 
glory and life and joint heirship with Christ and all 
saints of an immovable kingdom and all things (I Cor. 
9 : 25 ; II Tim. 4 : 8 ; I Pet. 5:4; James 1:12; Rom. 8 : 
17; Rev. 21 : 7; Acts 20: 32; Heb. 9: 15; I Pet. 1:4; 
Matt. 25 : 34; Heb. 12 : 28). In this glorious state we 
shall shine as the stars with everlasting light and live in 
a home eternal in the heavens and in a city which has 
foundation and enter into rest and fulness of joy (Dan. 



441 Difficult Bible Questions 

12:3; Isa. 60:19; Luke 18:30; Heb. 10:34; II Cor. 
5:1; Heb. 11:10; Matt. 25:21; Heb. 4:9; Ps. 16: 
11). Such reward is great, full, sure, satisfying and 
inestimable and saints may feel confident of attaining it 
but should be careful not to lose it (Matt. 5: 12; II 
John 8 ; Prov. 11:18; Ps. 17:15; Isa. 64 : 4 ; Ps. 73 : 
24; II John 8). And therefore the prospect thereof 
should lead to diligence, pressing forward, enduring 
suffering for Christ and faithfulness unto death (II 
John 8; Phil. 3: 14; II Cor. 4: 16-18; Rev. 2: 10). 

441. Is There Scriptural Authority for the 
Claim that Christ Will Rule on Earth? 

The passage in Rev. 11 : 15 has its parallel in Dan. 
2 : 44. It is the visible setting up of heaven's sov- 
ereignty over the earth — that sovereignty which was 
rejected before by the world's rulers. This done, the 
distinction of the worldly and the spiritual shall cease. 
The whole earth, with all of its affairs, will at once be 
worldly and Christian, but worldly in the transformed 
sense, all being ordered in accordance with the divine 
will and in perfect recognition of and obedience to 
God's laws. But it should not be forgotten that the 
kingdom has its first beginnings in the hearts of God's 
true children here and now. This is repeatedly em- 
phasized by Jesus in his talks with his disciples. These 
beginnings, though only a faint foreshadowing of the 
ultimate development of the kingdom, are nevertheless 
real and their earnest cultivation is a duty laid upon all 
believers. Christ ushered in the kingdom ; his follow- 
ers, like a little faithful flock, maintain it perseveringly 
and we look forward to the day, in the fulness of time, 



The Hereafter 442 

when it shall be proclaimed in divine majesty and 
power over the whole earth. 



442. Does Memory of the Earthly State Con- 
tinue after Death? 

In the parable of Dives and Lazarus (Luke 16:27, 
28) it is clearly shown that memory of the earthly state 
continues after death. This is so because the soul 
being freed from earthly obstacles sees clearly through 
space. Death is only a veil and transparent to those 
on the other side are the things here. In two dis- 
tinct passages (I Cor. 13 : 12 and II Cor. 3 : 18) Paul 
employs a figure of speech to convey the idea that our 
mortality is an obstacle to spiritual vision — a veil. 
Death is the shedding of the garment of mortal flesh. 
As the believer nears the close of life, his hold on 
material things becomes feebler and his spiritual per- 
ception grows clearer. The soul is preparing to loosen 
its material environment ; it is ripening for release — the 
putting off of the tabernacle of this flesh (II Pet. 1: 
13, 14 ; II Cor. 5:1). As the end of the journey comes 
into view, the spiritual vision is enabled to perceive 
and understand many things it could not do before. 
With regard to the knowledge of those on the " other 
side " of what is going on here, we have Scriptural 
evidence in support of it. Heb. 12 : 1 tells us that we 
are encompassed with " a cloud of witnesses.'' All 
heaven is looking on and watching our struggles here, 
although our own eyes are still holden. There are 
other texts in Scripture which go to show that those 
who have passed " beyond the veil " are not indifferent 
to us who are left behind (see Luke 16: 19-25). 



443 Difficult Bible Questions 

443. Will the Final Judgment Be of Two 
Kinds? 

All that we read about the final judgment indicates 
that it will be of two kinds. There will be the great 
separation of the sheep from the goats (Matt. 25:32) 
and there will also be another and more joyful judg- 
ment, in which rewards are distributed among the chil- 
dren of God in proportion to the work each has done 
for Christ (Luke 19:22-26). These rewards will not 
be given according to the prominence Christians have 
attained in the world, nor according to the quantity 
or conspicuity of the work done; but on Christ's prin- 
ciples of fidelity to him and his spirit. The apostle 
teaches that many a servant of Christ will miss a re- 
ward, because his work has not been done in the right 
spirit and motive. He will be saved if he is in Christ, 
but his work will not be accepted (see I Cor. 3: 13, 
14). To cite examples: Can you conceive of a Chris- 
tian man doing good works from an impure motive? 
Suppose a clergyman has lost the high ideal he had 
when he entered the ministry, and now his aim in 
preaching is to increase his popularity, or to get more 
money. Suppose a man gives a public library to the 
city, or pensions a widow, and his real motive, if he 
would honestly analyze it, is to get a reputation for 
charity and beneficence, or to promote his election to 
Congress. The clergyman's preaching may be earnest 
and effective and the other man's gifts may be well ap- 
plied, but God, who reads the heart, knows that he has 
had his reward in getting the applause, or the money, 
or the position which was sought. Having had it he 
deserves no other, and he gets none. He suffers the 



The Hereafter 444-445 

loss of the reward God would have given him for 
work done for his sake. 

444. There Being No Marriage in Heaven, Will 

Husband and Wife Recognize Each 
Other in Heaven? 

Recognition does not imply a resumption of the old 
relations. Christ's words were a reply to a question 
which assumed that there might be a dispute between 
husbands of the same woman as to the right of one of 
them to treat her as his wife. He reminded them 
that in heaven people would not have their fleshly 
bodies. After the resurrection they will have spiritual 
bodies (see I Cor. 15:44). The husband may and 
doubtless will recognize his wife and the wife the hus- 
band, and it will be a loving recognition ; but they will 
be so absorbed in the spiritual delights of the new con- 
dition that the old relations will be gross and coarse in 
their eyes. 

445. Will There Be a Resurrection of the 

Wicked? 

In the earlier stages the resurrection doctrine was 
evidently taught as a hope which applied to right- 
eous Israelites, and it was afterward extended by de- 
grees to others, including the Gentiles. In Luke 14: 
14 a distinction seems to be made between the resur- 
rection of the righteous and that of the wicked, and in 
Luke 20: 35, 36, those who are accounted worthy to at- 
tain the resurrection from the dead are spoken of as 
" the sons of God " — the inference drawn by some com- 
mentators on this point being that the resurrection of 



445 Difficult Bible Questions 

the righteous is to be separate from that of the wicked 
(see John 5 : 29 and Acts 24: 15 ; also I Thess. 4: 16; 
I Cor. 15 : 23, 24) . Compare also John 6 : 40, in which 
the resurrection of the righteous is represented as an 
act of grace, as also in John 5 : 21 ; and in John 6: 44, 
54 Jesus says : " And I will raise him up at the last 
day." Paul also, in Rom. 8: 11, teaches a resurrection 
of the righteous. With regard to the second resurrec- 
tion, whether it will be simultaneous with the first, or 
after an interval, commentators differ. Rev. 20 : 4-6 
has been held to imply an interval of a thousand years, 
but this is merely conjecture. There has been a great 
deal of discussion concerning the two resurrections, 
and many books have been written on the subject. 



INDEX OF CONTENTS 



No. 

Abraham, Fearing God, Did 

God know it ? 413 

Abraham, Call of, Dates of 

to Christ 23 

Abraham,, Prevarication of 24 

Abraham, Covenant with, 
was it continuing? 22 

Abraham, In offering Isaac 
did he follow an idola- 
trous custom ? 21 

Acts, Absence of account 

of Paul's death in 82 

Adam, If physical ate for- 
bidden fruit why should 
soul of suffer? 26 

Adam, Was he created be- 
fore Eve ? 25 

Adam, Perfect life of, Can 
we emulate ? 386 

Adoption, What is ?^ 279 

Advancement, Will it show 
in heaven ? 438 

Angels, What are ? 439 

Angels, Jesus made better 
than 393 

Angels, Rebellion of 300 

Angels, Woman to' have 
power on her head be- 
cause of 400 

Angels, Visiting people... 124 

Animals in Bible 5 

Answer, Being ready to give 

to every man 401 

Apostles, Did they forgive 
sins ? 83 

Apostles, Degrees of im- 
portance of ill 

Ark of covenant, When 
last heard of ? 28 



343 



No. 

Asa, Mother of 27 

Asa, Hating the Lord 410 

Assurance, Definition of... 125 

Assurance, Are we to have? 125 
Attainments, Christians 

striving after 126 

Atheist, Christian marry- 
ing v . .. 167 

Authority, As guide to 

Christian conduct 132 

Babel, Tower of, How could 

be erected ? 29 

Babylon, In Revelations, 

Identity of 414 

Babylon, Prophecy concern- 
ing 31 

Balaam, Who was he ? 30 

Baptism with Holy Ghost. . 280 

Baptism, John's, was not of 

divine authority 91 

Barnabas, Contention of 

with Paul 84 

Beast that was 402 

Beetle Worshiped by Egyp- 
tians 32 

Belief, What is? 281 

Belief in Scripture, How 

to strengthen it 7 

Bible, Does it commend 

generosity ? 159 

Bible, Teaching of second 

coming 309 

Bible, Chronological margin 

notes in 295 

Bible, Is it opposed to 

woman suffrage ? 19 

Bible, Is it obsolete? 16 

Bible, Unnamed persons in 14 



344 



Index of Contents 



No. 

Bible, Opinions of brainy 

men as to 4 

Bible, Can one be a Chris- 
tian and not study?... 8 
Bible, Is it grammatical?... io 
Bible, As good literature . . 12 
Bible, Book of Nathan the 

Prophet 13 

Bible, Book of God the Seer 13 

Birds in Bible 6 

Birth, The new 282, 302 

Blessed 419 

Blessing, Second, what is?.. 283 
Business, Speculative, May 

saved person engage in? 127 

Cain, Repentance' of 78 

Cana, Wedding feast at, 
How much wine made 

at? 253 

Capital punishment, Does 

Bible commend? ...303, 3°4 
Cards, May Christian play? 119 
Care, Teaching of Bible as 

to 306 

Catholic, May Protestant 

marry? 33& 

Census of Judea at Christ's 

birth 234 

Chorazin, Location of 255 

Christ ruling on earth . ... 441 
Christ made perfect by his 

sufferings 376 

Christ, Second coming of.. 309 
Christ, Can he save to ut- 
termost? 314 

Christ, Adoption of by one 

spiritually dead 318 

Christ, Coming of, Time of 271 
Christ, Following of, De- 
nials necessary to 257 

Christ, Royalty of 251 

Christ, Prophecies regard- 
ing fulfilled 239 

Christ, Doctrine of good 
works, Of, against Paul's 

doctrine 194, 195 

Christ, Prayer to as to God 176 



No, 
Christ, Necessity for coming 312 
Christian virtues, Gift of 

Holy Spirit 370 

Christian, Attitude on war 362 
Christian, Without sudden 

conviction of sin 311 

Christian, As light of 

world 260 

Christian, Endeavors of . . . 210 
Christian, Using liquor .... 206 
Christian, Using tobacco . . . 205 
Christian, Evil desires of. . 204 
Christian, What to do about 

criticism of his methods 199 
Christian, Different views of 198 
Christian, Lord's work as 

compared to home duties 196 
Christian, Uncharitable .... 193 
Christian, Can he wilfully 

sin? 191 

Christian, Certainty of sal- 
vation 189 

Christian, Taking oath 174 

Christian, Taking more than 

necessities of life 173 

Christian, Attending Circus 168 
Christian, Marrying atheist 167 

Christian, Joking 163 

Christian, Evidence of 

growth as 162 

Christian, Fiction reading by 151 
Christian, Alliance with en- 
emies of God 147 

Christian, Not joining 

church 134 

Christian, Conduct of ..... 133 
Christian, Conduct guide 

to 132 

Christian, Engaging in spec- 
ulative business 127 

Christian, Engaging in com- 
petition in business .... 128 
Christian, Influence on com- 
munity 13° 

Christian, Striving after at- 
tainments 126 

Christian, May he attend 
theater? 122 



Index of Contents 



345 



No. 

Christian, May he attend so- 
cial gatherings ? 120 

Christian, May he play cards 119 
Christian, Can one be and 

not study Bible? 8 

Christianity, Results on 
world if universally 

practised 313 

Chess playing, Is it wrong? 116 
Churches, When first used 425 

Churches, Union of 369 

Churches, Entertainments in 323 
Children, Why suffer for 

fathers' sins ? 307 

Church, Joining of, Pleas- 
ures lost by 211 

Church, Changes of to keep 

up with times 136 

Church, Refusal to go to be- 
cause of others in it . . 135 
Church, Christian not join- 
ing 134 

Church fairs, Prize pack-? 

ages at 114 

Church societies, Giving 

suppers and picnics .... 123 
Colored race, Origin of . . . 33 

Conscience, As guide 139 

Confession, Public 138 

Confession, Forgiveness 

without 371 

Commandment, Greatest . . 305 
Communion, Use of unfer- 

mented wine at 324 

Community, Influence of 

Christian on : 130 

Conversion, During revivals 131 

Conversion, What is ? 423 

Conversion, Unconscious . . 141 
Conversion of all the world 310 
Cornelius, Visit of Paul to 85 
Covenant, Ark of, When 

last heard of 28 

Covenant with Abraham, 

Was it continuing ? . . . 22 

Cross, Offense of 377 

Crown of thorns, Consist- 
ency of 251 



No. 

Cup that Jesus desired to 

have pass 256 

Dancing, Is it wrong? .... 116 

Damnation, What is ? 403 

Daniel, W 7 here was when 
three Jews were in fiery 

furnace ? 34 

Darkness, Spiritual relief 

from 142 

David, Revenge spirit in 

some Psalms 37 

David eating shew-bread. . . 38 
David, Did he sin in order 

to be forgiven ? 294 

David, As valiant man and 

as youth 35 

Death, Comfort for those 

grieved by 319 

Death, Shrinkage from 

thoughts of 145 

Denomination, W T hich one 

right? 361 

Desert, Discontent in of Is- 
rael 47 

Dedication, Feast of 63 

Desire, Does every good, 

come from God? 158 

Desires, Evil of Christian. 204 
Disasters, As judgments... 320 
Disciple, W 7 ho was fore- 
most? 224 

Divorce, Does Scripture 

sanction ? 321 

Doubt, Spiritual cure for... 202 
Dress, Worldly 137 

Eden, Garden of, Where 
was it? _ 43 

Egyptians, Borrowing of by 

Israel _ 48 

Egyptians, Worshiping 

beetle 32 

Egypt, Why did Moses 

quit ? 44 

Elder, Office of 284 

Elect lady, In John's Epis- 
tle, Identity of 88 



346 



Index of Contents 



No. 

Eloi, Eloi, Lama Sabach- 

thani, Language used. . 275 
Emotions, Sinful occasion 

for to be avoided 121 

Enoch, Book of 39 

Entertainments in church. . 323 
Esau, Descendants of ..... 42 
Esau, Duplicity of Jacob in 

dealing with 41 

Eve, Was created after 

Adam? 25 

Everlasting, Meaning of . . 259 

Evil, Resistance of 143 

Evil, That good may result 363 
Evil, Deliverance from by 

death 144 

Evil, Speak of no man .... 404 
Enemies of God, Alliance 

with ., . . 147 

Engagement, Matrimonial, 

Keeping of 166 

Envy, Overcoming 148 

Fashion, Following of, Is it 

wrong? 150 

Faith, Just living by 416 

Faith, What is ? 285 

Faith, Difference between 
and absolute determina- 
tion 286 

Faith Verse, What is ? 37$ 

Fasting, Institution of 149 

Feasts, Jewish 57, 65 

Fellowship with God 428 

Fiction, ^ Reading of by 

Christians 151 

Flavor, Salt that has lost... 273 
Foot, Offending, to be cut 

off 274 

Forgiveness for persistent 

sinner 326 

Forgiveness, How often?... 325 
Forgiveness, Without con- 
fession 371 

Forgiveness, Only when 

asked 152 

Forgiveness, How mani- 
fested? 153 



No. 

Forgiveness, By God, Is it 
only as we forgive? ... 155 

Forgiveness, once obtained, 
Does God remember 
sin? 156 

Forgiveness, Confession as 
necessary to 138 

Generosity, Is it commend- 
ed? 157 

Gilead, Is there no balm in? 418 

Giving to Lord's work 209 

Glory of God, Doing things 

to 180 

God, Does he send trouble 
for living close to him? 192 

God, Fellowship with 428 

God, Shaving with a razor 

that is hired 382 

God, Is anything too diffi- 
cult to? 333 

God, Intercession with 334 

God, Seen by Jacob face to 

face 56 

God, Child of, Consciousness 

of being 146 

God, Prayers to as to 

Christ 176 

God, Glory of, Doing things 

to 1 180 

God, Will of, considered in 

our prayers 177 

Good, Neglect to do 160 

Good, Out of evil 363 

Good, Trying to do though 

unappreciated 159 

Grace, Second work of 327 

Grace, Restoring fallen to. . . 161 
Growth, Evidence of Chris- 
tian 162 

Guide, Conscience as 139 

Ham, Curse of 4° 

Healing, Without medicine 365 

Heaven, Caught up to 397 

Hell, Meaning of 287 

Heresies, What are? 288 

Herodias, Manner of death 113 



Index of Contents 



347 



No. 
Holy Spirit, Baptism with.. 280 

Holy Spirit, Who is ? 349 

Holy Spirit, His work 349 

Home Duties, Opposed to 

church work 196 

Hosts of heaven 379 

Hymns of apostolic days . . 89 
Hypocrite, Being one un- 
knowingly 368 

Idolatry of Israel 49 

Immortality, Did Jews be- 
lieve in ? 434 

Immortality, Desire for, Is 

it universal ? 467 

Immortality, Taught in Old 

Testament 45 

Immunities from poisons.. 329 

Intercession with God 334 

Isaiah, Fate of 54 

Isaiah, Bringing back shad- 
ow 53 

Israel, Idolatry of 49 

Israel, Children of, Bor- 
rowing of Egyptians . . 48 
Israel, Discontent of in des- 
ert 47 

Israel, Kings of, Were they 

crowned? 50 

Israel, Judges of 57 

Israel, Armies of 52 

Isaac, Was he offered a sac- 
rifice in pursuance of 
idolatrous custom? 21 

Jacob, Did he wrestle with 

God? m 80 

Jacob, Seeing God face to 

face 56 

Jacob, Duplicity of in deal- 
ing with Esau 41 

James, The Lord's brother 380 
Jesus, Work of, Absence of 
contemporary account 

of 237 

Jesus, Relation to Joseph . . 93 
Jesus, Season of birth .... 214 
Jesus, Picture of , 215 



No. 

Jesus, Artists' conception 
of 216 

Jesus, As babe 217 

Jesus, Evidences as to exist- 
ence of outside Bible... 218 
Jesus, Descendant of David 219 

Jesus, Deity of 220 

Jesus, Childhood of 221 

Jesus, Death of, Who re- 
sponsible for? 222 

Jesus, Did He gain by ex- 
perience? 225 

Jesus, Fasting 226 

Jesus, On earth and in 

Heaven at same time. . . 227 
Jesus, Executioners of, Par- 
don for 228 

Jesus, Genealogies of 229 

Jesus, Spoken to by God . . 230 
Jesus, Miracles of in child- 
hood 238 

Jesus, As schoolboy 242 

Jesus, Was He ever sick . . 243 

Jesus, Place of birth 245 

Jesus, When in grave where 

was His spirit? 247 

Jesus, Paying taxes 248 

Jesus, Crown of thorns . . . 250 

Jesus, Testament of 276 

Jesus, Belief in, Does it 

save? 301 

Jesus, Belief of Jews as to 350 
Jesus, Delivered unto Gen- 
tiles to be mocked .... 372 

Jesus, Testimony of 381 

Jesus, Made better than an- 
gels m 393 

Jews, Did they believe in 

immortality 434 

Jews, Having veils over 

their hearts 395 

Jews, Belief as to Jesus . . . 356 
Jews, Fate of those who 
have passed away since 

Christ 328 

John, Least greater than 

he ^ 258 

John, Whom Jesus loved . . 92 



348 



Index of Contents 



No. 

John, Baptism of, Was it of 

divine authority? 91 

John, Dress of, Was it dis- 
tinctive of a prophet?.. 90 

John, Baptist, Preparation 

of for ministry 87 

Joke, May Christian with 
fellows ? 163 

Joseph, Identity of 231 

Joseph, Place of death 96 

Joseph, What relation to 

our Saviour ? r 93 

Joseph, Pharaohs of his 
time 72 

Joseph, Wife of, Was she 
convert from heathen- 
ism? 55 

Jubilee, Feast of 65 

Judah, Kingdom of, De- 
struction of 6j 

Judah, Kings of, Were they 

crowned ? 50 

Judas, Value of thirty 
pieces 233 

Judea, Census of at Christ's 

birth 234 

Judah, The scepter shall not 

depart from 387 

Judges of Israel 51 

Judgment, Final, Will it be 

of two kinds ? 443 

Judgments, Disasters as . . . 320 

Justification, Meaning of . . 289 

Kindness without Christian- 
ity 164 

Kings, Divine right of 420 

Kings of Israel and Judah 50 

Kings of the South 388 

Kingdom of God versus 
kingdom of heaven ... 421 

Lamech, Lament of 77 

Laughter, Kinds of men- 
tioned in Bible 3 

Lazarus, Story of, Is it par- 
able ? 429 

Lazarus, Fate of 235 



No. 

Lie, Not telling whole truth 163 
Light of world, Christians 

as 260 

Liquor, Used by Christians 206 

Lord, Consecration to 140 

Lord, Worship of, Best way 

to 197 

Lord, Work of, Giving to, 

Scale of 209 

Lord's Supper, Time of in- 
stitution of 232 

Lord's Supper versus foot 

washing 236 

Law, Keeping all yet offend- 
ing in one point 396 

Law, Are we under it? 330 

Lord, Nearness of 331 

Lord, Grieved at making 

man . . , 406 

Lost, Are any ? 316 

Love, God and all things 

come to him that does . . 383 
Love, First, leaving 392 

Maccabees, Who were they? 68 

Mary, Fate of 94 

Marriage, Engagement to.. 166 
Marriage, None in heaven, 
Will husband and wife 

know each other ? 444 

Marriage, Ecclesiastical 

proscription of 2>Z7 

Marriage, Catholic with 

Protestant 336 

Marriage, Ceremony of 335, 338 
Medicine, Healing without 365 
Memory, Of earthly state, 
Does it continue after 

death? ^ 442 

Methods, Of Christians, 

Criticism of 199 

Ministers, Stated salaries of 169 
Ministers, Character of be- 
fore becoming I7 1 

Ministers, Respect and 

confidence paid 17 2 

Ministers, Title of Rever- 
end 292 



Index of Contents 



349 



No. 

Minister, Son of Man to 261 

Mite Box, Origin of 208 

Miracle of Jesus' child- 
hood 238 

Miracles, Wrought before 

Christ 339 

Money lenders driven out 

of Temple 252 

Morality, Without knowl- 
edge of Higher Being. . 360 
Moses, Lord sought to kill 409 
Moses, Why did quit Egypt ? 44 
Moses, Was he author first 

five' books ? 69 

Moses, W T ho mother of his 

children ? 70 

Moving pictures, Attitude 

of church on 117 

Music, Against Christian 

endeavor 210 

New moon, Feast of 60 

Nehemiah, Why sad before 

king ? 424 

Necessities of life, Chris- 
tian taking more than. . 173 

Nicolaitans, Offense of 95 

Noah, Perfect in his genera- 
tion 383 

Oath, Christian taking .... 174 
Old Testament, Who first 

collected books of? ... 15 
Old Testament, Immortality 

taught in 45 

Onesimus, Identity of . 97 

Pardon, Assurance of 175 

Parable of fellow servant. 270 
Parable of unjust judge... 262 
Parable of unjust steward. . 263 
Parable, Why employed by 

Jesus ? 264 

Passover, Feast of 57 

Patriarchs, How age arrived 

at? 71 

Paul, Delivering certain 

people to Satan 417 



No. 

Paul, Who poet to whom 
he referred at Athens? 391 

Paul, As # castaway 374 

Paul, Going into Temple for 

cleansing 112 

Paul, Was he led to Jerusa- 
lem on last journey? . . . 100 
Paul, How could be a Ro- 
man and also a Jew? . . 99 

Paul, Trial of 98 

Paul, Visit of to Cornelius 85 
Paul, Contention with Bar- 
nabas 84 

Peace 394 

Pentecost, Feast of 58 

Peter, Whom did the Lord 

think he loved best 264 

Peter, Place of conversion 102 
Peter, Proof of his death . . 101 
Persecutions, Prophecies of 

fulfilled 267 

Pharaohs of Joseph's time "J2 
Pharisees, Righteousness of 268 
Philistines, Who were ? . . . . 426 

Pilate, Wife of . 104 

Pilate, Canonization of ... 103 
Pleasure, Lost by joining 

church 211 

Poor in spirit 272 

Prayer, What if two ask for 
same individual bless- 
ing? 373 

Prayer for wealth 352 

Prayer by Pharisees 266 

Prayer for another's sal- 
vation 186 

Prayer, Limits of power of 183 
Prayer, Learning to use . . . 182 
Prayer, Persistence in 

though no answer to . . 181 
Prayer, Effectiveness of ... 179 
Prayer, Taking all troubles 

to Lord in 178 

Prayer, Attitude as to God's 

will in 177 

Prayer, Are we to address 

God as Christ in? 176 

Preachers using slang 170 



350 



Index of Contents 



No. 
Printing, Was it known in 

Bible times ? 17 

Prison, Bring my soul out 

of 407 

Prophecies, Regarding 

Christ 239 

Prophecies fulfilled 340,375 

Prisoner, Releasing of at 

feast 241 

Prophet, Dress of 90 

Prophet, School of . . . 74 

Protestant, Marriage with 

Catholic 336 

Punishment, Sickness as . . . 184 
Purim, Feast of 62 

Race, Colored, Origin of.. 33 

Reason, As guide . . . . 1Z 2 

Reconciliation, Prerequisite 
to God's accceptance of 

our gifts 269 

References, Furnishing of. . 34i 
Restitution, Doctrine of . . . 185 
Redemption, Meaning of . . 291 

Remission of sin 366 

Resurrection of wicked.... 445 
Revivals, Conversions dur- 
ing 131 

Revolt of Ten Tribes 46 

Sabbath, Seventh day as . . . 367 

Sabbath, Spending of 188 

Sabbath, Keeping holy 87 

Sabbatical year 64 

Sacrifices, Did God ever 

want ? 384 

Saints, Reward of 440 

Salt, That has lost flavor. . 273 
Salvation, Is there more 

than one way to ? 342 

Salvation, Overcoming fear 

as to 190 

Salvation, Prayer for an- 
other's 186 

Salvation, Certainty of 189 

Salome, Was the sister of 

Mary? 105 

Solomon, Date of death ... 76 



No. 
Solomon, Repentance of . . 79 
Solomon, Questions asked 

him by Queen of Sheba 75 
Samaritans, Why did reject 

Jesus? 106 

Sanctification, Is it complete 

at death ? 433 

Sanctification, What is ? ... 293 

Saul, Evil spirit of 73 

Saved, Will all be? 317, 456 

Scarlet, Like crimson 405 

Sin, At thy door 408 

Sin, Presumptuous 411 

Scriptures, Belief in, How 

to strengthen 7 

Scriptures, Antiquity of . . . 9 
Scriptures, Secularizing of 18 
Scriptures, What do say 

about themselves ? 20 

Self, Lower and higher har- 
monizing 203 

Self-defense, Justification 

for 343 

Sick, Anointing of 344 

Sinlessness 296, 345 

Sickness, As punishment. . 184 
Sinner, Persistent, Help for 326 
Sin, Conviction of, Sudden 311 
Sin, Did Apostles forgive? 83 
Sin, Remission of without 

blood 366 

Sin, Oppressed by sense of 154 
Sin of parents visited on 

children 307 

Sin, Neglect to do good as 160 

Sin, Cardinal 295 

Sin, Wilful 191 

Sinner of Cyrene 246 

Slavery, Did Christ favor? 270 
Social gatherings, May 

Christians attend? . 120 

Soldier, That smote Jesus 244 

Soul, What is? 297 

Soul, Proof of existence 

of outside of Bible 346 

Soul, Difference between 

and spirit 299 

South, King of 3^ 



Index of Contents 



351 



No. 

Spirit, Poor in 272 

Spirits, Evil, Does God 
send? 350 

Starving, Why does God 
banish? ..-357 

Spiritual darkness, Relief 
from 142 

Sufferings, Christ made per- 
fect by 376 

Sufferings of man, Why 
does God allow? 351 

Sufferings, In same way as 
we create suffering 347 

Suicide, Does a converted 
person lose inheritance 
by committing ? 348 

Supreme Being, Do all rec- 
ognize ? 332 

Sunday school, Right to 
have in worldly place.. 359 

Tabernacles, Feast of 59 

Testament, New, Manu- 
scripts of 11 

Theater, May Christian at- 
tend? 122 

Theophilus, Identity of 107 

Thief on Cross, Did one or 

t both revile the Lord?. . 223 
Thief, Name of crucified... 249 
Thoughts, Sinful, Occasion 

for 121 

Titus, Identity of 108 

Tongues, Gift of 109, 422 

Tribulation, The great 427 

Troubles, _ Taking ' all to 

Lord in prayer 178 

Troubles, Sent for living 

close to God 192 

Trumpets, Feast of 61 



No. 
Unclean, Nothing of itself. . 389 
Uncharitableness, Can Chris- 
tian have ? 193 

Unkindness, Overcoming... 148 
Unnamed persons in Bible.. 14 

Union of churches 369 

Upper room of first gather- 

_ ing of Christians 86 

Urim and Thummin 81 

Veronica, Identity of no 

Views, Differing of Chris- 
tians 198 

Virtues, Christian 370 

War, Christian attitude as 

to 362 

Weight, Laying aside every. 415 
Will, Power of to resist evil 143 
Wine, How much made at 

Cana ? 253 

Wine, Unfermented used at 

communion 324 

W T isdom, Human versus di- 
vine 354 

Wives, Sanctified by hus- 
bands 399 

W'orks, Good 194, 195 

W^orld, Conversion of 

whole 310 

World, Is it getting better? 353 

Worship, Best way to 197 

Woman suffrage, Is Bible 
opposed to? 19 

Year, Jewish 66 

Zeal, Of thine house has eat- 
en up 277 



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